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LAO-TZE'S TAO-TEH-KING 



CHINESE-ENGLISH 



WITH INTRODUCTION, TRANSLITERATION, 
AND NOTES 



By DR. PAUL CARUS 



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REQUITE HATRED WITH GOODNESS 

— LAO-TZE, 63 



CHICAGO 

THE OPEN COURT PUBLISHING COMPANY 

(London : Kegan Paul, Trench, Truebner & Co.) 
1898 



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copyright by 
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TABLE OF CONTENTS : 

PAGE 

Introduction : Lao-Tze and His Philosophy i 

The Old Philosopher 3 

The Fundamental Principle of Lao-Tze's Philosophy. . 9 

The Ideal of Lao-Tze's Ethics 17 

Taoism Before and After Lao-Tze 30 

(Quotations in the Tao- Teh- King > 30-34; Lao-Tze 
and Confucius, 34-38 ; Taoism After Lao-Tze, 

38-41-) 

The Present Edition of the Tao-Teh-King 42 

Pronunciation 48 

Lao-Tze's Tao-Teh-King in Chinese 49 

S]JISJ£tB5&*4g 51 

m*mmm 53 

English Translation 93 

Sze-Ma-Ch'ien on Lao Tze 95 

The Old Philosopher's Canon on Reason and Virtue . . 97 

Transliteration of the Text, Chinese-English. . . . 139 

Sze-Ma-Ch'ien on Lao-Tze 141 

The Old Philosopher's Canon on Reason and Virtue . . 147 

Notes and Comments 275 

Index t , , «... 325 



INTRODUCTION 



THE OLD PHILOSOPHER. 



* * 



1AO-TZE, 1 or "the old philosopher/' is the desig- 
j nation of one of the most remarkable thinkers of 
mankind. He was a Chinese who lived in the sixth 
century B.C., and left to the world the Tao-Teh-King, 
a small book on Reason and Virtue, winch not only ex- 
ercised a powerful influence upon his countrymen but 
is also worthy to be compared with the sacred scrip- 
tures of the Buddhists and the New Testament. It is 
on account of the similarities which, in spite of many 
differences, obtain between the teachings of Lao-Tze 
and those of Buddha and Christ that the Tao-Teh- 
King is an indispensable book ; and no one w T ho is in- 
terested in religion can afford to leave it unread. 

The date of Lao-Tze' s birth 2 is the third year of 
the Emperor Ting-wang of the Cho dynasty, w T hich 
corresponds to the year 604 B. C. 

Lao-Tze's family name, ^ (Li), means Plum- 
tree. His proper name, Jf (Er), 3 means Ear. His 
appellation was i £f |§ (Po Yang), viz., "Count of the 

1 The diphthong ao sounds like ow in " how," the e in "Tze " resembles 
the short u in " but." On pronunciation see page 48. 

2 Mart. Martin's Hist. Sinica, p. 133 and Duhalde L, p. 248, 

3 Other transcriptions are Ur, Err, and 'Rk, 



4 lao-tze's tao-teh-king. 

Positive Principle," representing manliness, the sun, 
and the South ; 2 his posthumous title was Jffc (Tan) 
long-lobed, long lobes being a sign of virtue. But the 
people called him simply ^t^ (Lao-Tze), the old 
philosopher. He is also frequently named ^^(Lao 
Chiin), the ancient sire, master, or prince; and 5£T 5il 
(Lao Er), the old child, which means, " he who even 
as an old man remains childlike. , ' His followers, 
the Taoists, speak of hirru as >fcJL^£f| (t'ai shang 
lao chiin), the greatly eminent ancient master, or 
simply jfcJt (t'ai shang), the greatly Eminent One. 
Lao-Tze was born in f3Hl2 (^Ch'u-Jhren,) a village 
in M® (Li-county) belonging to the ^ M (K'u 
province) of the state J§| (Ch'u). Abel R£musat 2 states 
on the authority of Kwang-Yu-Ki (VI. ,15) that : 

"Ch'u-J/iren is situated in the vicinity of the present city of 
Lu~i, a town of the third order, belonging to Kwei-te-foo of the 
province Ho-nan (lat. 34 north, long. o° 54' west of Peking)." 

Robert K. Douglas, professor of sinology at Ox- 
ford, England, calls attention to the strange coinci- 
dence that the name of the hamlet Ch'u-Jhren, Lao- 
Tze's place of birth, means "oppressed benevolence "; 
Li, the parish to which it belongs, means "cruelty"; 
K'u, the name of the district, means "bitterness "; 
C/i ( u, the philosopher's native state, means "suffer- 
ing." 3 He adds : 

"If these places were as mythical as John Bunyan's ■ City of 
Destruction' and 'Vanity Fair,' their names could not have been 
more appropriately chosen to designate the birthplace of a sage 
who was driven from office and from friends by the disorders of 
the time." Society in China, p. 403. 

1 For yang see the K'anghi, Vol. 36, p. 10 A. 

2 MSmoire sur la vie et les opinions de Lao-Tseu, p. 4. 

3 Professor Douglas's method of transcription is Chujen, Li, K'u, and Ts y u 



INTRODUCTION. 5 

Considering tne denunciations which Lao-Tze 
hurled against both " oppression " and " false benevo- 
lence "; and the " bitterness " and " sufferings " which 
he had to endure, the meaning of these names seems 
startling enough, and were these places not actually 
in existence they would suggest that Lao-Tze's birth 
and life were a myth. But Professor Douglas might 
have added that the coincidence, interesting though 
it is, is not as remarkable as it appears to Europeans 
who are unacquainted with the peculiarities of the 
Chinese language which make such a play of words 
possible and quite common ; for puns are far easier 
in Chinese than even in French. 

Let us look at each name more closely. 

iffi (C/i'zi) means "crooked" or, as a noun, "a 
bend," then "scheming," "false," "forced," and 
finally, in the sense of the German phrase gebundene 
Rede, it denotes "verses," especially "songs, ditties, 
and ballads." (JC1, Vol. 17, p. 12 B; W. S. £>., p. 458.) 

iZ (y/iren 1 ) means "that which is enclosed, or the 
kernel of a thing"; then "the essence of man's heart 
or humaneness"; it also means "the humane or good 
man." (K. y Vol. 6, p. 1 A.) Should the name Ch'u- 
Jhren be translated according to its proper meaning, 
it probably ought to be "Good Man's Bend," that is 
to say, a bend in a valley named after a person whose 
epithet w T as "the good man." 

Jji| (Li) means "whetstone; grinding; oppression; 
danger; disorder." As a verb it means "to grind; 
to chide ; to goad." The name might be translated 
in English as "Grinding," and Li Hsiang would be 
"grinding county." It may have been called so on 

1 Jhr is a peculiar r-sound. Jhren (commonly transcribed Jen) is pro- 
nounced almost like the English word " wren." (See page 48.) 



O LAO-TZE'S TAO-TEH-KING. 

account of being a place where whetstones were found, 
or made, or sold. (K'anghi, Vol. 7, p. 47 A.) 

^ {K ( u) is the name of the common-thistle. In ad- 
dition, the word means " bitter ; unpleasant ; mortify- 
ing. " As a noun it means "affliction"; as a verb, "to 
hasten ; to be sick." K'u Hien, accordingly, might be 
translated " thistle province." (K'anghi, Vol. 29, p. 
7 A; Williams's Syl. Diet., p. 436.) 

tS (C/t'u) means "a bramble bush" or " a clump 
of trees." As an adjective it means "full of spines, 
full of thorns," denoting at the same time "distress" 
and "pain." If we can translate the name Ch'u at all 
we might call it "the state of the bramble-bush" or 
"the state of briars." In addition to all these mean- 
ings, the word Ch'u means "orderly; well done; 
properly finished." 1 What a choice of allusions can- 
not be had in Chinese names ! 

As to the authenticity of the Tao-Teh-King and 
the historical reality of Lao-Tze's life, there can be 
no doubt, pj HjH Sze-Ma-Ch'ien, the Herodotus of 
Chinese history, 2 has embodied a brief account of Lao- 
Tze's life in his famous j£ fjj (Sht-Ki), or Historical 
Records, which were completed in -91 B. C. 

Sze-Ma-Ch'ien's report of Lao-Tze's life is very 
terse. It consists only of two hundred and forty-eight 
words, but is full of interest and very important as the 
most reliable account that has been handed down to 
later generations. For these reasons it has been in- 
corporated in the present edition as a kind of preface 
which will splendidly serve as an authentic historical 
introduction to the Tao-Teh-King. 

1 See Williams's S. JD., p. 94, and K'anghi, Vol. 18, p. 28 B. 

2 About 136-85 B. C. See Mayers's Chinese Readers' Manual, I., No. 660. 






INTRODUCTION. 7 

But even before Sze-Ma-Ch'ien, Lao-Tze has been 
mentioned, commented upon, and largely quoted by 
a number of his disciples, among whom Lieh-Tze 1 
is the oldest, and Chwang-Tze 2 the most ingenious 
and most famous. Literal quotations from the Tao- 
Teh-King in the writings of Lieh-Tze, of Han-Fi- 
Tze, 3 of Chwang-Tze, of Liu-An, 4 of the historian 
Sze-Ma-Ch'ien himself, and of other authors are so 
frequent and at the same time so accurate that they 
verify more than two-thirds of the whole Tao-Teh- 
King. Professor Legge says : 

" I do not know of any other book of so ancient a date as the 
Tao-Teh-King of which the authenticity of the origin and the gen- 
uineness of the text can claim to be so well substantiated." 5 

While the Tao-Teh-King as a genuine production 
of the age, and Lao-Tze's authorship of the book are 
beyond dispute, its very existence is a historical prob- 
lem which has not as yet found its solution. Were 
Lao-Tze not six hundred years older than Christ, 
and a hundred years older than Buddha, we should 
be inclined to believe that he had borrowed his main 
ideas from either Buddhism or Christianity ; but that 
is a theory which is impossible. Nevertheless, Pro- 
fessor Douglas believes he finds traces of Brahmanical 
influence in the Tao-Teh-King, and argues that Lao- 
Tze was a descendant of one of the Western nations 
of the Chinese Empire, which may have been in con- 

iMayers's Chinese Readers" Manual, I., 387. His works were edited in the 
fourth century by Chwang-Tze. 

2330 B. C See Mayers's Chinese Readers' Manual, I, No. 92. 

3 Schott mentions him as a contemporary of the Emperor Ngan-Wang 
(401-374 B. C), while according to Legge he died 230 B. C 

4 A philosopher on the throne, for he was the King of Hwai Nan and is 
best known as Hwai Nan Tze ; he died 122 B. C. 

5 Sacred Books of the East, XXXIX., p. 9. 



8 lao-tze's tao-teh-king. 

nexion with India since olden times. Taking for 
granted that the name Er, i. e. Ear, was a sobriquet 
given to Lao-Tze on account of the unusual size of 
his ears, Professor Douglas says : 

"It is remarkable that the description of his large ears and 
general appearance tallies accurately with those of the non-Chinese 
tribes on the western frontiers of the empire. His surname, Li, 
also reminds one of the large and important tribe of that name 
which was dispossessed by the invading Chinese, and was driven 
to seek refuge in what is now South-Western China. But however 
that may be, it is impossible to overlook the fact that he imported 
into his teachings a decided flavor of Indian philosophy." {Society 
in China, p. 403.) 

Douglas goes so far as to find a strong resemblance 
between Lao-Tze's Tao and the pre-Buddhistic Brahm 
of the Indian sages, which, however, I am unable to 
discover. No doubt there are similarities between In- 
dian and Chinese doctrines, but they are too vague 
and do not prove a common origin ; and we must 
bear in mind that certain similarities of doctrines, 
nay, also of superstitions, arise naturally in the course 
of evolution. We must grant, however, that when 
Lao-Tze resigned his position as custodian of the ar- 
chives of Cho 1 he went West, which seems to indi- 
cate that his sympathies were bound up with those 
Western people whom his parents may have praised 
to him as models of simplicity and virtue. 

We cannot say that the Brahmanical origin of 
Lao-Tze's philosophy has been proved. The whole 
proposition remains a vague hypothesis whose main 
right to existence consists in the fact that we know 
too little either to substantiate or to refute it. 

l Other transcriptions are Chau (Eitel), Chow (Mayers), Cheu (Williams) 
and Chou (Wade). See page 48. 



THE FUNDAMENTAL PRINCIPLE OF 
LAO-TZE'S PHILOSOPHY. 



THE idea that constitutes the corner-stone of Lao- 
Tze's philosophy is contained in the word Tao, 
which, however, is so general and comprehensive a 
term, that his propositions naturally would appear to 
have existed in a vague form long before him. The 
universal use of the word gives to his thoughts the 
appearance of an old doctrine, yet it seems improb- 
able that such an original and extraordinary thinker, 
as was Lao Tze, could, like Confucius, have been a 
mere transmitter of traditions. 

The term ^ {tad) is a remarkable word. 1 It means 
"path, way, method, or mode of doing a thing," then 
also, the mode of expressing a thing, or "word ; " and 
thus finally it acquires its main meaning, which is ' ' rea- 
son." As a verb, it means "to walk, or to tread; to 
speak or to declare ; to argue or to reason." Consider- 
ing the religious reverence in which the term is held, 
the expression Tao, meaning "word" and "logical 
thought" at the same time, presents a close analogy to 
the Neo-Platonic term \6yoS. The Buddhists use the 
word Tao as a synonym of ^ (ming), enlightenment, 

IK'anghz, Vol. 34, p. 21 B. Williams, S. D., p. 867. Eitel, Ch. D., p. 743. 



io lao-tze's tao-teh-king. 

to translate the Sanskrit ^s (bodhi), and the Chris- 
tians employ it in the version of the New Testament 
for the term Aoyos, "word." 

The term "word" in the sense of Logos as used in 
the New Testament occurs also in the Rig-Veda where 
the fourth hymn is devoted to the Vdch (latin, vox), 
"pervading heaven and earth, existing in all the 
worlds and extending to heaven." Still another strik- 
ing parallelism is found in the Zoroastrian creed which 
proclaims that Ahura Mazda, the Lord Omniscient, 
had created the world by pronouncing the excellent, 
the pure, and stirring word {Ahwia Vairyo, Honovef), 
"the word that existed before everything else." 

The same difficulty which translators encounter in 
their attempts to find a proper rendering of the term 
\6yoS, exists for the term Tao. We might translate 
it "word," or (as does Stanislas Julien) "path," or 
(as does Gabelentz) "logos;" or we might (as do 
Chalmers, Legge, and Victor von Strauss) retain the 
Chinese word Tao. After a long deliberation the au- 
thor of the present edition has come to the conclusion 
that the simplest and most ordinary English analogue 
for Tao, which is "Reason," would be preferable. 
But in order to remind his readers of the more com- 
prehensive significance of the word, he has in his 
translation capitalised it throughout. 

The Tao is Kant's "purely formal." Thus it 
is called ^ Jf^ {ta chwang), the great form, and >^f£ 
{ta hsiang), the great image 1 (Chap. 35). Other expres- 
sions of a similar significance are ^ (tiao), vacancy, 
or a condition of not being occupied, (see Williams, 
S. £>., p. 528) and §|t {fhi'), noiselessness, or a void 
of activity. It is the Absolute whose essence is not 

1 Plato's term elSos (idea) also means image or picture. 



INTRODUCTION. II 

concrete being, but abstract law. To characterise the 
former, the absence of all the concrete reality, it is 
called $E (wu), or the non-existent ; to characterise the 
latter, the abstractness of this highest of all generali- 
sations, it is called J^ (ch'ung), hollowness, or ^ 
(ksu), emptiness, or the void. 1 As the ultimate ground 
of existence it is called i£ (hsilen), abyss, an expres- 
sion which reminds one of the Neo-Platonic /3v$oS, 
and the Urgrund of German mystics. 

The terms 7 ^ (ckwang), form, and Jp. (hsiang), im- 
age, are commonly used to denote material or concrete 
forms, but Lao-Tze means pure form, which in his 
paradoxical mode of speaking is expressed in the terms 
3i& !fc^v2l !$£ ( wu chwang chih chwang), the form of the 
formless, or ^u^.^.^ (wu hsiang chih' 1 hsiang), the 
image of that which has no image, i. e., no concrete 
shape. In a word, " the form of the formless " means 
the ideal, the abstract, the universal. 

Lao-Tze distinguishes two kinds of Tao or Rea- 
son : (i) the Tao that was in the beginning, that is 
eternal and immutable, the divine presence, which can 
be on the right hand and at the same time on the left 
hand, which is bodiless, immaterial, and not sense- 
perceptible ; and (2) the Tao that is individualised in 

lFor chwang see K., Vol. 33, p. 6 B ; for shiang, ib. Vol. 22, p. 10 A; for 
liao(a. vacuum, or void), ib., Vol. 11, p. 13 B ; for chih (a state in which no 
voice is heard, perfect stillness), ib., Vol. 7, p. 10 B ; for wzl, ib., Vol. 21, p. 8 
A ; for ch'ung, ib., Vol. 7, p. 8 B. Compare also W. S. D., p. 109. For hsu see 
K., Vol. 30, p. 2 A. Williams defines hsu (-p. 227) as "empty; vacant; empty of 
passions and able to receive, quiet; a vacant, abstracted, contemplative con- 
dition such as Buddhists aim to reach; space." Empty space is to both the 
Taoists and the Buddhists the symbol of absolute rest. (See, e. g., in Samuel 
Beal's Catena of Buddhist Scriptures, p. 157, the simile of the restlessness of 
dust particles in space, while " the nature of space is rest.' ' 

Hsu, vacancy, is a synonym of k'ung (IV. S. D., p. 464), ecstasy, trance, 
transport, which is a favorite term with the Buddhists. 

2 The word chih is pronounced £ze K in Shanghai, in Canton chi. Mr 
Candlin of Tientsin transcribes it tzU. 



12 LAO-TZE'S TAO-fEH-KING. 

living creatures, especially in man. The latter denotes 
i the reasoning powers of man and is called A jM (Jhren 
tad), human Reason ; the former is characterised as 
i*PrJill (ch'ang tad), the eternal Reason, or ^ ^ (J Hen 
tao), Heaven's Reason. It is identified with j£ (hsiieri), 
the mysterious abyss of existence. As the mystery of 
existence it is called $S^ (wu-ming), the Ineffable 
or Nameless. It is ^J| (ken), the Root from which 
everything proceeds and to which everything returns. 
Although the source of all things, it is itself ^t?M 
(wu-yuen), the Sourceless, i. e., Spinoza's causa sui. 
The difference between the eternal Reason, ch'ang 
tao, and the Reason individualised in man, Jhren tao, 
is emphasised again and again in the Tao-Teh-King ; 
and Chwang-Tze says 1 (Book XL, last paragraph): 

' ' There is the Tao, or Way, of Heaven ; and there is the Tao, 
or Way, of Man. Practising non-assertion 2 and yet attracting all 
honor is the Way of Heaven ; asserting oneself and being embar- 
rassed thereby, is the Way of Man. It is the Way of Heaven that 
plays the part of the lord ; it is the Way of Man that plays the 
part of the servant. The Way of Heaven and the Way of Man are 
far apart. They should be clearly distinguished from each other. ' 

Says Chwang-Tze : 

"The Tao is always one, and yet it requires change," 

which means, the Tao is sameness in difference. The 
same law produces under different conditions different 
results. The Tao is the world-former, not the world- 
creator ; it is not action but law. Yet it is not merely 
immanent, it is supernatural and prenatural. It is 
omnipresent in the world but would exist even though 
the world did not exist. Says Chwang-Tze (Book VI.): 

I Sacred Books of the East, Vol. XXXIX., p. 306. 

2 We replace "Doing nothing," which is a misleading translation, by 
11 Practising non-assertion ' ' for reasons given further on. 



INTRODUCTION. * 1 3 

"If you could hide the world in the world, so that there was 
nowhere to which it could be removed, this [Tao] would be the 
grand reality of the ever-enduring thing." {Sacred Books of the 
East, XXXIX., p. 242.) 

The philosophy of Lao-Tze, which places the Tao 
at the beginning of the world, is the echo of a thinker 
who was engaged with the same problem as the author 
of the Fourth Gospel. We read in the Tao-Teh-King 
that the Tao, far from being made by God, must be 
prior even to God, for God could never have existed 
without it, and that, therefore, the Tao may claim the 
right of priority. Lao-Tze says : "I know not whose 
son Reason (i. e., the eternal Reason) can be. It seems 
to be prior to God " (chapter 4) ; and, following the 
precedence of the fourth Gospel, Christians will feel 
inclined to add : "uaiSeds rjv 6 \6yos," that is to 
say, "the Word, the Tao, the Logos, is uncreated, 
and it is part and parcel of God's being." 

What a strange contrast ! The Logos or Tao (i.e., 
the eternal rationality that conditions the immutable 
laws of the world-order) is, according to Lao-Tze, 
prior to God ; it is God's ancestor or father ; but ac- 
cording to Christian doctrines, it is the son of God, 
not created but begotten in eternity. At first sight 
both statements are contradictory, but is not after all 
the fundamental significance in either case the same? 

The highest laws of reason are universal and in- 
trinsically necessary; we cannot even imagine that 
they ever had been or ever could be non-existent or 
invalid ; they have not been fashioned or ordained, 
they have not been made either by God or man, they 
are eternal and immutable. 

The eternal Reason manifests itself in the laws of 
nature. Chwang-Tze says : 



14 lao tze's tao-teh-king. 

"When the body of man comes from its special mould [the 
ever-enduring thing] , there is even then occasion for joy ; but this 
body undergoes a myriad transformations, and does not immedi- 
ately reach its perfection ; — does it not thus afford occasion for 
joys incalculable ? Therefore the sagely man enjoys himself in 
that from which there is no possibility of separation [viz., the 
Tao] , and by which all things are preserved. He considers early 
death or old age, his beginning and his ending, all to be good, and 
in this other men imitate him ; — how much more will they do so in 
regard to That Itself on which all things depend, and from which 
every transformation arises!" {Ibid., p. 243.) 

Human reason, Jhren-tao, or the reason that can 
be reasoned, tao-k'o-tao, which is contrasted to the 
ch'ang-tao, or the eternal Reason, shows itself in 
man's interference with the natural course of things. 
Chwang-Tze says (Book XVII.): 

•'Oxen and horses have four feet. That is what is called the 
heaven-ordained. When horses' heads are haltered, and the noses 
of oxen are pierced, that is called the man-ordained. Therefore it 
is said: Do not by the man-ordained obliterate the heaven-ordained; 
do not for your purposes obliterate the decrees of heaven ; do not 
bury your fame in such a pursuit. Carefully persevere in and do 
not lose it (the Tao). This is what I call reverting to your true 
(Nature)." (Ibid., p. 384.) 

Man's aspiration should not be to follow that which 
is merely human in him, but that which is eternal ; 
and eternal is alone the Tao, the Reason, the Ulti- 
mate Norm of Existence. Thus we find a contrast 
between A^ (Jhren hsiri), the human heart, and H^ 
{tao hsiri), the Rational heart ; the former being per- 
verse, the latter a realisation of right feeling, right 
thinking, and right doing. We read in the Shu-King, 

1., p. 3, A>i>mfe m^mWL «*«- Affejn*. 

Jhren hsin wei wet, tao hsin wei wei, wei ching wei yi, 
yun chih chileh chung, "-the human heart is jeopardised; 



INTRODUCTION. 15 

but the rational heart is subdued [attenuated]; it is 
genuine ; is unified ; thus it keeps its middle (path). " * 

Lao-Tze's whole philosophy can be condensed in 
these words: "Men, as a rule, attempt for personal 
ends to change the Tao that is eternal ; they endeavor 
to create or make a Tao of their own. But when they 
make, they mar; all they should do is to let the eter- 
nal Tao have its way, and otherwise be heedless of 
consequences, for then all will be well." Christ ex- 
presses the same sentiment : "Seek ye first the King- 
dom of God and His righteousness ; and all these 
things (the necessities of life) shall be added unto you. " 

The Tao is not merely a logical principle, it is 
not "reason" as we commonly use the term; it is 
clothed with all the awe and reverence of the highest 
religious idea. Says Chwang-Tze : 

"This is the Tao ; — there is in It emotion and sincerity, but 
It does nothing and has no bodily form. It may be handed down 
(by the teacher), but may not be received (by his scholars). It 
may be apprehended (by the mind), but It cannot be perceived 
[by the senses] . It has Its root and ground in itself. Before there 
were heaven and earth, from of old, there It was, securely exist- 
ing. From It came the mysterious existences of spirits, from It 
the mysterious existence of God. It produced heaven ; It produced 
earth. It was before the T'ai Chi [the primordial ether]." 2 

IThis famous passage which is frequently quoted in Chinese literature, 
is adduced by Victor v. Strauss (p. xxxix) to prove that the ancient Chinese 
regarded the Tao as a sentient being that is possessed of a heart. He trans- 
lates " Des Menschen Herz ist gefahrvoll, Tao's Herz ist fein, ist lauter, ist 
eins. Wollt euch erhalten in ihm." His interpretation of Tao hszn, which 
reflects his theosophical preferences, is against the sense in which the pas- 
sage is commonly quoted (see the K'anghi s. v. Tao, Vol. 34, p. 21 B). The 
last sentence "Wollt euch erhalten in ihm "instead of "Thus it keeps its 
middle" is undoubtedly a mistake. Otherwise Strauss's translation is not 
incorrect. But what shall we say of Legge who (in the S. B. of the E., Vol. 
III., p. 50) translates this same passage : " The mind of man is restless, prone 
(to err); its affinity to what is right is small. Be discriminating, be uniform 
(in the pursuit of what is right), that you may sincerely hold fast the Mean "? 

2 For an explanation of the T' at Chi see the author's article "Chinese 
Philosophy in The Monist, Vol. VI., No. 2. 



16 lao-tze's tao-teh-king. 

The Tao is a principle, not a personal being ; it is 
an omnipresent feature of reality, a law fashioning 
things and events, not a god, nor an essence or a 
world-substance. Nevertheless, Taoists personify it 
and use the term as if it were a synonym of God. 
Thus Lao-Tze himself speaks of the Tao as 5cHF~B£ 
(tHen hsia mu) 9 "the world-mother,'' 1 or §£% £L #" (^## 
wu chih mu, "mother of the ten thousand things, 2 
and calls it ^ (tsung), the ancestor, and ^ (chiiri), 
the master, 3 viz., the ultimate authority of the philos- 
opher's words and deeds. 

Chwang-Tze speaks of the Tao as "the author of 
all transformations in whom there is no element of 
falsehood" (Book V.). Besides, he calls the Tao "the 
great and most honored Master" (Book VI). 

Lao-Tze mentions the word *$? (27)> God, only 
once (Chap. 4) 4 , calling him H ^j ^ (wan wu tsung), 
"the ancestor" or "arch-father of the ten thousand 
things." But while Lao-Tze distinguishes God from 
the Tap and claims that the Tao takes precedence be- 
fore God, his disciples identify the Tao with God and 
have coined a special designation ia ^ (C/ien-Tsai) 5 , 
i. e., the True Ruler, — a term which is the common 
appellation of God among Taoists even to-day. 

1 Chapter 52. 

2 Chapter 1. 

3Chapter 70. For tsung see K., Vol. 11, p. 6 B; for chun (supreme; one 
who has land; king; lord; master; a title of respect), ibid., Vol. 8, p. 6 A. 

4 Compare the note to word 40 in the transliteration of Chapter 4. 

hChen means "true, pure, real" (K., Vol. 24, p. 32 B, W. S. D., p. 15), 
and Tsai, "ruler, responsible master" {K., Vol. 11, p. 9 A, W. S. D., p. 941). 
The character Chen is composed of the signs "upright" and "man," the 
character Tsai shows the sign "bitter," and the sign "roof," which indicate 
that it means him who bears the burden and cares of the house; its ruler, 
master, and owner. 



THE IDEAL OF LAO-TZE'S ETHICS. 



« 



UPON his faith in the seasonableness, goodness, 
and unfailing Tightness of the Tao, Lao-Tze 
builds his ethical system, trusting that through the Tao 
the crooked shall be straightened, the imperfect shall 
be made complete, the lowly shall receive abundance 
as sure as valleys naturally and without any effort of 
their own fill themselves with water. Thus the Tao 
resembles water. 1 Lao-Tze demands the surrender of 
personal ambition and all selfish strivings. His aim is 
not to fashion, not to make, not to push or force things, 
but to let them develop according to their own nature. 
Virtue, according to Lao-Tze, is simply the imi- 
tation of the Tao. The Tao acts, but does not claim ; 
it begets and quickens, but does not own ; it directs 
and arranges, but does not rule. 2 The sage will not 
make a show of virtue, of benevolence, of justice, of 
propriety; his virtue is /f{% (pu teh), or unvirtue. 3 
He will make no pretense of being virtuous, but sim- 
ply imitate in all things Heaven's Tao. In a word, 
the ideal of morality consists in realising fSl^^L^f* 
(wu tning chih p'u), the simplicity of the Ineffable, of 
the nameless or unnamable Tao. 

1 See Chapters 78, 66, 8. 2 Chapter 10, 51. 3 Chapter 38. 



18 lao-tze's tao-teh-king. 

Thus, according to Lao-Tze, he who acts a part 
in the world, as a player does on the stage ; he who 
endeavors to bring about artificial conditions ; he 
who meddles with the natural growth of society, will 
fail in the end, and virtue is simply ifejUfc (wu-wei), 1 
or "not acting, not making, not doing." Non-action 
or wu wei cannot mean inactivity, for it is with Lao- 
Tze a principle of action. He never tires preaching 
jljjflffi^ ( wet wu wet), 2 i- e., to act non-action; he 
expressly declares that "an able man acts resolutely " 
(chap. 30) ; and he assures us (chaps. 37 and 48) that : 
M J| fftl $H ^y J| (wu wei er wu pu wei), "through 
non-action everything can be accomplished. 

Lao-Tze's propositions "to act non-action " and 
"to accomplish everything by non-action/' appear 
paradoxical, but his idea is simple enough. He who 
attempts to alter the nature of things will implicate 
himself in a struggle in which even the most powerful 
creature must finally succumb. But he who uses things 
according to their nature, directing their course, not 
forcing them or trying to alter their nature, can do 
with them whatever he pleases. Build strong walls 
and heavy dams to prevent the landslide caused by 
the waters that sink into the ground, and the waters 
will break through and carry your dam down into the 
valley ; but provide the under-ground water with out- 
lets in the places where it naturally endeavors to flow, 
and there will be no danger of a catastrophe. 

The same is true of the social conditions of man- 
kind. Lao-Tze requests the government not to gov- 
ern, but simply to administer. Rulers should not in- 
terfere with the natural development of their people, 
but practise not-acting, not-meddling, non-interfer- 

1 W, S. D., pp. 1059 and 1047. 2 Chapters 3, 10, 37, 57, 63, etc. 



INTRODUCTION. 1 9 

ence, or, as the French call it, laisser faire, so that 
the people shall scarcely know that they have rulers. 
The less laws and prohibitions there are, the less 
crime will there be. The less the welfare of the peo- 
ple is forced by artificial methods, the greater will be 
their wealth and prosperity. 

Lao-Tze's principle of ' 'not-acting" is accord- 
ingly not inactivity ; it is simply not acting a part ; not 
doing things in an artificial way ; it is not forcing the 
nature of things. The term 3§|Ji5 (. wu wet) * s best 
explained by its synonym ^W< (wu yu), i. e., " being 
without desire." Man is requested not to have a will 
of his own, but to do what according to the eternal and 
immutable order of things he ought to do. It is the 
surrender of attachment to self, and the utter omis- 
sion of Alft (Jhren tad), i. e., of man's Tao, the pe- 
culiar and particular Tao of oneself and following the 
course prescribed by the eternal Tao, $£ aH (ch'ang 
tao). It is, briefly, not "non-action," but "non-asser- 
tion," and this is the translation by which wu-wei is 
rendered in the present translation as coming nearest 
to the original meaning. 

Chwang-Tze, Lao-Tze's most accomplished dis- 
ciple, characterises wu-wei, or non-action, as follows : 

1 ' Non-action makes one the lord of all glory ; non-action makes 
one the treasury of all plans ; non-action makes one the burden of 
all offices ; non-action makes one the lord of all wisdom. The 
range of the true man's action is inexhaustible, but there is no- 
where any trace of his presence. He fulfils all that he has received 
from Heaven, but he does not see that he was the recipient of any- 
thing. A pure vacancy (of his own and private affairs) character- 
ises him. When the perfect man employs his mind, it is a mirror. 
It conducts nothing and anticipates nothing ; it responds, but does 
not retain. Thus he is able to deal successfully with all things 
and injures none." 



20 LAO-TZE'S TAO TEH-KING. 

$Kr;i§ (wu-wei) is the condition of genuine virtue 
It leads to #[* {p'u) or g§ (p l u) 9 simplicity, to Jjf ;& 
(Jisii hsiri), emptiness of heart, to Jp£ {chili), sincerity 
to Jff (ch'ing), or ?jlff#? (ch'ing-ching), and ^ (ch'uri) 
purity, to j|f (cheng), righteousness, to ^f («?#), plain- 
ness, to m. {chert), truth, 1 and the. application of Lao- 
Tze's ethics is tersely expressed in the sentence : 

WlL W± &* Wi (P au y uen i te li) "Recompense hatred 
with goodness." (Chap. 63.) 

Lao-Tze further characterises his ethics as ^p|i§ 
(jfuh kwei), "wending home," or jx (fan) 2 , "revert- 
ing" 3 §ff)f|c {kwei ken), returning to the root. We read 
in Chapter 40: JxM M£Wl (f an c ^e, tao chih tung), 
"returning is the Tao's movement;" and by reverting 
homeward is meant rest. There is no idea (except 
perhaps the ideas of simplicity and purity) on which 
Lao-Tze dwells with more emphasis than upon the 
ideal of pacification, which he calls jrjp {cliHng), still- 
ness, 4 and §C (ngan), ^p (J> c ing), f|| (J'ai), i. e., peace, 
equanimity, and ease. 5 (Chapter 35.) 

lFor p { u and p l u see K., Vol. 18, p. 2 A ; and W. S. D., pp. 710 and 711 ; 
for hsu, K., Vol. 30, p. 2 A ; W. S. D., p. 227 ; for chih, K., Vol. 33, p. 20 A ; W 
S. D., p. 68; for ch'ing, K., Vol. 20, p. 25 B and 27 A ; W. S. D , p. 995; for 
ch'un, K., Vol. 20, p. 26 B; W. S. D. t p. 783; for cheng, K,, Vol. 33, p. 14 B; 
W. S. D., p. 73; for sh, K. % Vol. 27, p. 4 A ; IV. S. D., p. 816; for chen, K., 
Vol. 27, p. 4 A ; IV. S. D., p. 15. — Williams transcribes/'^, not pu ; tsing, not 
ching\ chan, not chen ; shun, not ch'un. 

ZForfuh (to return, to reply), see K., Vol. 13, p. 28 A; for kwei (to return 
homeward), K., Vol. 19, p. 12 B ; for fan (to revert), K., Vol. 7, p. 38 A. See 
also IV. S. D., pp. 151, 480, 126. 

3 See Chapters 16,28, 34, etc* Cf. Gen. iii. 19, Psalm xc. 3, Eccl. iii. 2o;xii.7 

4 See Chapters 16, 26, 37. 

5 For ngan see K., Vol. n, p. 5 B ; for fi'ing, K., Vol. 13, p. 1 A ; for t'ai, 
K., Vol. 20, p. 15 A. Compare W. S. D., pp. 620, 701, 848; the character ngan 
consists of the radicals "shelter " and "woman,' ' signifying the contentment 
of being at home, which is the place where a woman is sheltered. P'ing (rep- 
resenting scales in equilibrium) means ease, tranquillity, satisfaction, and 
t l ai is composed of "water," and "great," denoting: (1) that which is slip- 
pery; (2) that which is in abundance; and (3) that which moves without fric- 



INTRODUCTION. 21 

The ideal of non-action as the basis of ethics in 
the sense in which Lao-Tze understands it, is very 
different from the expressions and moral preachings 
that the Western people, the energetic children of the 
North, are accustomed to. Nevertheless, there are re- 
markable coincidences with Lao-Tze's ethics not only 
in Buddhism but also in the Bible and the literature 
of Western saints and sages. 

The virtue of the Taoist, which is "tranquillity," 
"quietude," "rest," corresponds to the Biblical in- 
junction: "Rest in the Lord!" (Psalm, 37, 7) and "In 
quietude and in confidence shall be your strength!" 
(Isaiah, 30, 15), or, as the Apostle has it: "We be- 
seech you, brethren, that ye study to be quiet." 

This tranquillity, if acquired by all, would become 
peace on earth to the men of good-will. 

The Bible characterises God in words that would 
have been very congenial to Lao-Tze. We read : 

1 ' He maketh wars to cease unto the end of the earth ; he 
breaketh the bow and cutteth the spear in sunder ; he burneth the 
chariot in the fire." (Ps. 46, 9.) 

And the ethics of this God, who is the ideal of peace 
on earth, is stillness. The Psalmist continues : 

"Be still and know that I am God." 

That God should be conceived as non-action was 
a favorite idea of Philo, the Neo-Platonist, the same 
who for the first time used the term Logos in the sense 
in which it was adopted by the author of the Fourth 
Gospel. Philo calls God anoios, the non-actor, not 
in the sense of being passive but as absolute existence, 

tion, i. e., a state of ease. Thus ngan is peace as opposed to strife; filing 
equilibrium, as opposed to an unbalanced state ; Vai, smoothness, as opposed 
to irritation. 



22 LAO-TZE S TAO-TEH-KING. 

as the ovtgoS or. Indeed, "activity is as natural to 
God as burning is to fire" {Leg. all., i, 3), but God's 
activity is of a peculiar kind ; it is efficiency, not ex- 
ertion ; it is not a particular work that he performs, 
but an omnipresent effectiveness which Philo finds 
difficult to characterise without falling a prey to mys- 
ticism. Philo was a mystic, and God to him is the 
Unnamable and Unspeakable, axarovojAaGTOS uai 
apprjros, which is the same as ^ ^ (wu tning). 

Stillness, that is to say, self-possessed tranquillity, 
or quietude of soul is the condition of purity. Any- 
thing that agitates the mind disturbs it, for troubled 
waters cannot be limpid. Chwang-Tze says : 

' ' Sadness and pleasure show a depraving element in virtue ; 
joy and anger show some error in their course ; love and hatred 
show a failure of their virtue. ... It is the nature of water, when 
free from admixture, to be clear, and, when not agitated, to be 
level ; while, if obstructed and not allowed to flow, it cannot pre- 
serve its clearness ; — being an image of the virtue of Heaven. 
Hence it is said to be guileless and pure, and free from all admix 
ture ; to be still and uniform, without undergoing any change; to 
be indifferent and not self-asserting ; to move and yet to act like 
Heaven : — this is the way to nourish the spirit." 

Christianity and Buddhism are classified by Scho- 
penhauer as the religions of pessimism, because they 
recognise the existence of evil in the world from which 
we must seek salvation, and in addition to several 
other similarities the Taoist philosophy would fall 
under the same category. Chwang-Tze lets the rob- 
ber Chi express his view on happiness in these words 
which apparently voice the author's opinion: 

1 ' The greatest longevity man can reach is a hundred years; 
a medium longevity is eighty years ; the lowest longevity is sixty. 
Take away sickness, pining, bereavement, mourning, anxieties, 
and calamities, the times when, in any of these, one can open his 



INTRODUCTION. ^3 

mouth and laugh, are only four or five days in a month. Heaven 
and earth have no limit of duration, but the death of man has its 
(appointed) time." 

The world is full of anxiety and misery ; and sal- 
vation consists solely in a surrender of that selfish 
craving for pleasures which, in common people, is 
the main-spring of action. 

Lao-Tze's ethics of returning, and becoming quiet, 
remind us of Isaiah's word : "In returning and rest 
shall ye be saved. " (30, 15.) 

And the Psalmist says: "Return unto thy rest, 
O my soul." (116, 7.) 

The Taoist term JyflAj) (Jisil hsiri), i. e., emptiness 
of heart, reminds us of the poor in spirit. 

Lao-Tze insists on faith as much as St. Paul, say- 
ing : 

" He whose faith is insufficient shall receive no faith." (17, 23.) 

Further Lao-Tze says (Chapters 43 and 78): 

"The softest overcomes the world's hardest." 

"The weak conquer the strong, the tender conquer the rigid." 

St. Paul uses the same expression : 

"God hath chosen the weak things of the world to confound 
the things which are mighty." (1 Cor., 1, 27.) 

"When I am weak then I am strong." (2 Cor., 12, 10.) 

1 * My (God's) strength is made perfect in weakness. " (lb. , v. 9. ) 

As the Tao is the same to all people, so the sage 
is the same to all people. He makes no discrimi- 
nation. Lao-Tze says: ^5g^#£ 7999^ $2 
(shan die wu shaft chih; puh shan die wuyih shan chiht) 
"The good I meet with goodness; the not-good I 
meet also with goodness !" (Chapter 49.) 

Since genuine merit can be accomplished only 
through non- assertion, the condition of greatness is 



24 lao-tze's tao-teh-king. 

modesty or lowliness. As the water that benefits all 
the world seeks always the lowest places, so the sage 
abhors self-exaltation. As Christ says, "Whosoever 
shall exalt himself shall be abased, " and "he that 
shall humble himself shall be exalted," so Lao-Tze 
compares the Tao of Heaven to a bow (Chapter 77) ; 
he says: "It brings down the high and exalts the 
lowly." Lao-Tze says that the imperfect will be re- 
stored, the crooked shall be straightened, the valleys 
shall be filled (Chapter 20), which reminds one of the 
words of Isaiah (40, 4): 

' ' Every valley shall be exalted, and every mountain and hill 
shall be made low : and the crooked shall be made straight and 
the rough places plain." 

Christian philosophers of the Middle Ages, espe- 
cially the Mystics, present even more striking anal- 
ogies to Lao-Tze's terminology than St. Paul. As 
Lao-Tze speaks of "Tao's course " as a " regress " 
or "a return homeward " (Chapter 40), and of man's 
necessity of ' i returning to the root, " so Scotus Erigena 
in bis book De divisione naturce, 519 D, declares : 

' ' Deus in unum colligit omnia et ad se ipsum ineffabili re- 
gressn resolvitur." [God gathers all in one and resolves them in 
Himself in an ineffable regress.] 

Master Eckhart's sermons contain many passages 
that might have been written by Lao-Tze ; so espe- 
cially his praise of the virtue of simplicity, which he 
calls Einvaltekeit (edition Pfeiffer, II., 600, 31), his 
recommendation of quietude and rest, which he calls 
rouwe {ibid. 601, 4) the importance which he attrib- 
utes to unity which he calls eineheit {ibid., 517 L), 
and his identification of the highest height with the 
deepest depth of humility {ibid., 574, 22 and 26). 



INTRODUCTION. 25 

There is no doubt, the Taoists could claim Eckhart as 
one of their own. 

Johannes Scheffler, called Angelus Silesius, a born 
Protestant, who was so much affected by mystic sen 
timent that he turned Roman Catholic, says : 

"Wir beten : ' Es gescheh', mein Herr und Gott, dein Wille, 1 
Und sieh, Er hat nicht Will', Er ist em' ew'ge Stille." 
[" Thy will be done O Lord, my God ! " we pray, 
But lo ! God has no will ; stillness he is for aye.] 

11 Run' ist das hochste Gut, und ware Gott nicht Ruh\ 
Ich schlosse vor Ihm selbst mein' Augen beide zu." 
[Rest is the highest good ; indeed were God not rest ; 
I'd turn away from Him, as being no longer blest.] 

The Tao-Teh-King exercised a strong influence on 
Tolstoi. 1 He, too, speaks of non-action, le non-agir. 
Labor, in his opinion, is no virtue ; labor is useless, 
nay, pernicious, for labor, such as keeps men too busy 
to leave them time for thought, is the curse of the 
world. Most of us, says Tolstoi, have not time for the 
consideration of truth and goodness, because we are 
rushed. An editor must arrange his journal, the gen- 
eral organises his troops, the engineer constructs an 
Eiffel tower, men of affairs arrange the World's Fair, 
the naturalist investigates heredity, the philologist 
must count the frequency of various phrases in certain 
authors, and no one has leisure enough for a moment 
of rest ; no one has time for finding that peace of soul 
which the world cannot give. They do anything ex- 
cept that which they ought to do first. 

Tolstoi is right, for thinking reforms the world, 
not laboring. Thought is the rudder that changes the 

1 Tolstoi informs the author that he contemplated making a Russian 
translation of the Tao-Teh-King. 



26 lao-tze's tao-teh-king. 

course of the ship of toiling mankind ; the energy of 
the steam that labors in turning the wheels is useful 
only so long as it is controlled by thought in the right 
way. For acquiring the right ideal that will guide us in 
the right direction, we need not labor, nor need we 
exert ourselves, on the contrary, says Tolstoi, we must 
abandon all exertion and become calm. If all men 
would only employ the tenth part of the energy that 
is wasted on the acquisition of purely material advan- 
tages, to settling the questions of their conscience, 
the world would soon be reformed. 

A peculiar parallelism of Lao-Tze's Taoism with 
Christianity consists in Lao-Tze's belief in an original 
state of innocence and paradisial happiness. He attrib- 
utes all the evils that now prevail to a deviation from 
the original simplicity enjoined by the eternal Tao. 
The conscious discrimination between good and evil, 
the studied wisdom of the age, the prevailing method 
of teaching virtue which does not make men good, but 
merely induces them to be hypocritical, the constant 
interference of the government with the affairs of the 
people are the causes of all disorders. His ideal state 
would be a return to the paradisial innocence and sim- 
plicity, a society of simple-minded people who seek 
their happiness at home. (Chapter 80.) 

There are many more remarkable passages in the 
Tao-Teh-King, such as the trinity in unity (Chapter 
42); the preservation of him who will not perish when 
he dies (Chapter 33) ; that the weak conquer the 
strong (Chapter 43); that we must become like little 
children (Chapter 28 and 55); that the holy man knows 
himself as a child of the Tao (Chapter 52); that the 
Tao can be had for the mere seeking for it (Chapter 
63) ; that the son of heaven (viz., the king or empe- 



INTRODUCTION. 27 

ror) must bear the sins of the people (Chapter 78), 
etc.; but we must leave them to the reader who will 
find enough in Lao-Tze ! s little book that will set him 
to thinking. 

The natural result of Lao-Tze's philosophy is the 
ethical ideal of the sage, the saintly man, jg \ [sheng 
jhre?i)} who is also called ff^-^* (chun tze), the su- 
perior sage, or, as later Taoists have it, jit A {chen 
j'/iren), the Truth-Man, i. e., the man of truth or the 
true man. 

Chwang-Tze says (Book XV.): 

"The human spirit goes forth in all directions, flowing on 
without limit, reaching to heaven above, and wreathing round the 
earth beneath. It transforms and nourishes all things, and cannot 
be represented by any form. Its name is "Divinity (in man)." It 
is only the path of pure simplicity which guards and preserves the 
Spirit. When this path is preserved and not lost, it becomes one 
with the Spirit ; and in this ethereal amalgamation it acts in har- 
mony with the orderly operation of Heaven. 

"There is a common saying, 'The multitude of men consider 
gain to be the most important thing ; pure scholars, fame ; those 
who are wise and able value their ambition ; the sage prizes essen- 
tial purity.' Therefore simplicity is the denomination of that in 
which there is no admixture ; purity of that in which the spirit is 
not impaired, It is he who can embody simplicity and purity whom 
we call the True Man." Sacred Books of the East, XXXIX., 
P. 367. 

An exhaustive description of the True Man is 
given by Chwang-Tze in Book VI., w T here we read: 

' ' What is meant by ' the True Man ' ? 

11 The True men of old did not reject (the views of) the few ; 
they did not seek to accomplish (their ends) like heroes (before 
others); they did not lay plans to attain those ends. Being such, 
though they might make mistakes, they had no occasion for re- 

lFor Chen, see p. 15 ; for sheng, p. 773, in Williams's Syllabic Dictionary 



28 lao-tze's tao-teh-king. 

pentance; though they might succeed, they had no self-complacency. 
Being such, they could ascend the loftiest heights without fear ; 
they could pass through water without being made wet by it ; they 
could go into fire without being burnt ; so it was that by their 
knowledge they ascended to and reached the Tao. 

"The True men of old did not dream when they slept, had 
no anxiety when they awoke, and did not care that their food 
should be pleasant. Their breathing came deep and silently. 

■ ' When men are defeated in argument, their words come from 
their gullets as if they were vomiting. Where lusts and desires are 
deep, the springs of the Heavenly are shallow. 

' ' The True men of old knew nothing of the love of life or of 
the hatred of death. Entrance into life occasioned them no joy ; 
the exit from it awakened no resistance. Composedly they went 
and came. They did not forget what their beginning had been, 
and they did not inquire into what their end would be. They ac- 
cepted their lot and rejoiced in it ; they forgot fear of death and 
returned to their state before life. Thus there was in them what 
is called the want of any mind to resist the Tau, and of all attempts 
by means of the Human to assist the Heavenly. Such were they 
who are called the True men. 

"The True men of old presented the aspect of judging others 
aright, but without being partisans ; of feeling their own insuffi- 
ciency, but being without flattery or cringing. Their peculiarities 
were natural to them, but they were not obstinately attached to 
them ; their humility was evident, but there was nothing of un- 
reality or display about it." lbid. t p. 237, 238, 240. 

Lao-Tze declares that the True Man is not hurt by 
fire or water, and that he need not fear either the rhi- 
noceros or tiger, which is explained by Chwang-Tze 
in Book XVII. : 

1 ' Fire cannot burn him who is perfect in virtue, nor water 
drown him ; neither cold nor heat can affect him injuriously ; 
neither bird nor beast can hurt him. This does not mean that he 
is indifferent to these things ; it means that he discriminates be- 
tween where he may safely rest and where he wi!l be in peril ; 
that he is tranquil equally in calamity and happiness ; that he is 
careful what he avoids and what he approaches; — so that nothing 



INTRODUCTION. 29 

can injure him. Hence it is said : 'What is heavenly is internal; 
what is human is external.' 

"Virtue is in what is heavenly. If you know the operation of 
what is heavenly and what is human, you will have your root in 
what is heavenly and your position in virtue." Ibid., p. 383. 

The sage is above death ; he is one with the Tao : 

' ' Death and life are great considerations, but they could work 
no change in him. Though heaven and earth were to be overturned 
and fall, they would occasion him no loss. His judgment is fixed 
on that in which there is no element of falsehood ; and, while other 
things change, he changes not. The transformations of things are 
to him the developments prescribed for them, and he keeps fast 
hold of the author of them." 

The same ideas are expressed by Horace in his 
ode Integer vitce (I., 22) in which the Roman poet 
praises the perfect and faultless man who needs no 
arms of any description, who may roam through moun- 
tain wildernesses without fear of the wolf and will not 
suffer from the heat of the desert. Horace exclaims 
in another ode that the virtuous man would remain 
firm even if the world broke down upon him: "Si 
fr actus illabatur or bis, imp av i dum fer lent ruinae." 

It was natural that in the course of the further de- 
velopment of the Taoist movement the old philosopher 
was more and more regarded as the True Man, beside 
whom all the others were mere aspirants for saintli- 
ness. His life was adorned with tales which remind us 
of Buddhist legends, and he became the central figure 
of a triune deity called the Three Pure Ones, which 
are even in appearance very similar to the Buddhist 
Trinity of the Buddha, the Dharma, and the Sangha. 



TAOISM BEFORE AND AFTER LAO- 
TZE. 

QUOTATIONS IN THE TAO-TEH-KING. 

LAO-TZE is commonly called the founder of Tao- 
ism, but this is a very doubtful statement, for 
on the one hand, there appears to have been Taoism 
before Lao-Tze, and, on the other hand, Lao-Tze's 
philosophy is too lofty to be identified with the Tao- 
ism which at the present day is practised in the in- 
numerable temples of modern Taoism. The Taoists 
claim Lao-Tze as the revealer of the Tao, the divine 
Reason, but apparently there are few Taoist priests 
who are at all able to grasp the significance of the 
Tao-Teh-King. Lao-Tze is to the Taoists what Christ 
is to the Christians and Buddha to the Buddhists ; 
but if he came unto his own, those in charge of his 
temples would not know him, neither would they re- 
ceive him. 

The existence of Taoism before Lao-Tze is evi- 
denced by the numerous quotations, mostly in verse, 
which are commonly introduced with the word jjjj^ 
(kti), 1 "therefore," which may be translated "for it 
is said." T'u-T'au-Kien, a commentator (quoted by 
Stanislas Julien, p. 133) asserts that the passages 

1 Williams, S, D. x p. 434. 



INTRODUCTION. 3 1 

introduced by the words "Therefore the holy man 
says/' are quoted from the Fen-tien. It is a peculiar- 
ity of Lao-Tze's that he never quotes an author by 
name and makes no personal allusions whatever. He 
is abstract in his thought as well as in his relations to 
mankind. 

We may safely take the existence of a popular 
Tao-religion and also a current literature of rhymed 
proverbs and wise saws in the times of Lao-Tze for 
granted ; and the ancient sages of whom he speaks 
appear to him deep though timid in their expressions 
(see chapter 15); they were hazy and lacked clear- 
ness, yet they were suggestive, and the ideas which 
their words suggested to him, he is inclined to attrib- 
ute to them. The main purpose of his book is to 
make their wisdom, which none could understand, in- 
telligible to the people. But no one who, having per- 
used the whole Tao-Teh-King so as to be familiar 
with the character of Lao-Tze's thoughts, will, when 
rereading the fifteenth chapter, fail to understand the 
situation. The philosophical literature before Lao- 
Tze probably did not contain anything the loss of 
which we should have to regret, except for historical 
or anthropological reasons. It w T as confused, unintel- 
ligible, and full of mystical hints. Its morality ap- 
pears to have been of a homely character, but not 
without practical wisdom, such as is found in the 
proverb literature of all nations as the natural pro- 
duct of the people's experience. Lao-Tze apparently 
poured new wine into old bottles, and gave to the 
sages of yore, at whose feet he had sat, more credit 
than they deserved. 

Lao-Tze declares that emptiness is inexhaustible. 
The motions of the vacant space between heaven and 



32 lao-tze's tao-teh-king. 

earth do not cease, while the man of many words is 
soon exhausted. In this connexion he quotes (ch. 5) 
a Chinese doggerel, probably a proverb of his time: 

"How soon exhausted is a gossip's fulsome talk ! 
And should we not prefer on the middle path to walk? nl 

The sixth chapter contains a curious quotation 2 
which (as says the commentator T'u-T'au Kien) Lieh- 
Tze attributes to the mythical Hwang-Ti, the Yellow 
Emperor. 3 The verses may have had reference to the 
worship of some local deity called " the valley sprite" 
or "the mysterious mother." She presided over a 
spring which, because it never ran dry, was supposed 
to be a direct emanation of the root of heaven and 
earth. But how much more significant these homely 
verses become w T hen the ever-enduring, mysterious 
mother is conceived to symbolise the eternal Tao! 

The quotation (in Chapter 1) of the desireless who 
comprehends the secret meaning of things while the 
passionate man allows himself to be beguiled by ex- 
ternal appearance may have had reference to a popu- 
lar tale or legend similar perhaps to the story of the 
three caskets in Shakespeare's Merchant of Venice. 

The quotation in Chapter 2, which sets forth the 
co-existence of contrasts and their mutual depend- 
ence is, more than to other nations, natural to the Chi- 
nese who in their word combinations use compounds 
of contrasts to denote what is common in both. Thus 
a combination of the words "to be" and "not to be" 
means the struggle for life or the bread question; 

IThe middle path is the path of virtue. 

2 See Stanislas Julien, p. 133. 

3Lieh-Tze's full name is Lieh-Yu-K'ow. He belongs to the generation 
that immediately succeeded the age of Confucius. The Yellow Emperor is 
commonly assigned to 2697 B. C See Meyer's Ch. R. M., Nos. 387 and 225. 



INTRODUCTION. 33 

"the high and the low" means altitude ; " much and 
little " means quantity, etc. But what originally seems 
to have been the trivial observation of a grammar- 
school teacher, acquires a philosophical meaning when 
embodied by Lao-Tze into the Tao-Teh-King. 

These are mere guesses at the original meanings 
of some of Lao-Tze's quotations ; they may be right, 
they may be wrong ; who can tell? But the quota- 
tions seem to my mind to tell their own story. 

Some quotations, such as those in chapters 13, 14, 
27, 29, 39, 44, 54, 73, and even the remarkable lines 
in 78, are simple enough and need no explanation ; 
the quotations in chapt. 12 smack of Chinese schools. 
The first three lines remind us of sentences contained 
in the San-Tze-Ktng 1 (the classic of three characters), 
and the other two lines reflect the practical spirit of 
the Chinese way of moralising. Others (such as in 
Chapters 2 [the last lines], 4 [repeated in 56], 13, 17, 
19, 21, 23, 28, 35, 37, 40, 41, 42, 44, 45, 47) are so 
peculiarly characteristic of Lao-Tze that we feel in- 
clined to believe that they were either written by the 
author of the Tao-Teh-King himself, or adapted by 
him through a slight change in words to their present 
use, for it is more than probable that the author of 
the Tao-Teh-King was himself a poet of hymns and 
of philosophical contemplations. If he shows at an 
advanced age so much emotion and also love of po- 
etry, how could he in his younger years have abstained 
from expressing his sentiments in verse? Moreover, 
the frequent repetitions 1 in the Tao-Teh-King prove 

1 Here is a list of the repetitions in the Tao-Teh-King : 

" Quickens but owns net, works but claims not," 2, 10, 51, partly repeated 

in yy. — The verses " Blunts its own sharpness ' ' etc , are quoted twice, 4 and 

56. — " Quarreleth (or striveth) not " is repeated with variations in 8, 22, 66, 81. — 

"Attends to the inner, not to the outer, abandons the latter and chooses the 



34 lao-tze's tao-teh-king. 

that he was inclined to quote sayings of his own. 
However, onie of Lao-Tze's most remarkable quota- 
tions, found in Chapter 22, is expressly stated to be 
a saying of the ancients, and Lao-Tze adds that it 
"was not vainly spoken." 

The quotations in the Tao-Teh-King do not prove 
a lack of originality in Lao-Tze, but they are unequiv- 
ocal evidences of aspirations before Lao-Tze, which, 
although less definite, tended in the same direction. 



LAO-TZE AND CONFUCIUS. 

Taoism is at present, and probably was from time 
immemorial, certainly long before Lao-Tze, a religion 
of China. But it is not the only religion ; it is one 
of the three great religions that are officially recog- 
nised. Besides Taoism, there is Buddhism and Con- 
fucianism. There is a rivalry between Buddhism and 
Taoism, for Buddhism and Taoism present many 
similarities ; but between Taoism and Confucianism 
there has obtained since olden times an outspoken 
antagonism, for Lao-Tze's philosophy stands in strong 
contrast to the Confucian view of life. We do not 
speak now of the objections which educated Chinese 
scholars who hold high offices in the State have to 
the superstitions that obtain among the less educated 

former," 12, 38, 72. — " He whose faith is insufficient shall receive no faith," 
i7i 23. — "He that makes mars," etc., 29, 64. — "Asserts non-assertion," 3, 37, 
48. — "This is called unreason; unreason soon ceases," 30, 55. — "One who 
has reason has nothing to do therewith," 24, 31. — "If princes and king could 
keep reason," etc., 32, 37. — "With non-diplomacy he takes the empire," 48. 
58.—" Closes his mouth and shuts his sense-gates," 52, 56. — "Thus he becomes 
world-honored," 56, 62. — "Therefore even the holy man regards it as diffi- 
cult," 63, 73. 

1 For a translation and exposition of the contents of the San-Tze-King, 
see The Open Court, Vol. IX., No. 412. A Latin translation was made by 
Stanislas Julien, a German translation by Neumann. 



INTRODUCTION. 35 

Taoist priesthood and also against the religious frauds 
that are frequently practised in the name of Taoism. 
We simply speak of the antagonism that obtains be- 
tween the two sages and their moral maxims. 

While % ^p (Lao-Tze) endeavored to reform the 
heart of the people without moralising or fussing, 
and left all externalities to fate, ^L^ (K'ung-Tze) or 
Confucius, proposed to teach propriety. If the people 
would only observe the necessary rules and ceremonies 
prescribed by piety and good manners, he expected 
that all human relations would adjust themselves, and 
the heart would be reformed by a reform of the habits 
of life. While Lao-Tze was self-reliant and almost 
solitary in his way of thinking, 1 Confucius sought the 
favor of kings and princes. While Lao-Tze stood up 
for natural spontaneity and independence, Confucius 
represented paternalism. While Lao-Tze was an an- 
archist, not in the sense of being against kings, but 
against governing, Confucius was a monarchist and a 
regulator of affairs in their details, endeavoring to ex- 
tend the government into the very hearts of families 
and the private affairs of the people. 

Further, Lao-Tze with all his clearness of thought 
had a mystic inclination. He wanted wisdom, not 
scholarship ; Confucius wanted scholarship and hoped 
to gain wisdom by learning. Lao-Tze wanted sim- 
plicity of heart, not decorum ; Confucius expected to 
affect the heart by the proper decorum. Confucius 
preferred conscious deportment, the product of arti- 
ficial schooling, but Lao-Tze wanted goodness raised 
in freedom. 

Under such conditions it was natural that there 
could be but little sympathy between Lao-Tze and 

1 Chapter 20 is a pathetic description of Lao-Tze's isolation. 



36 lao-tze's tao-teh-king. 

K'ung-Tze, the two greatest leaders of Chinese civil- 
isation, who happened to be contemporaries. Indeed, 
the Tao-Teh-King contains passages which must be 
interpreted as direct criticisms of the views of Con- 
fucius. 1 

Sze-Ma-Ch'ien's story of Lao-Tze's life which has 
been incorporated in the present edition of the Tao- 
Teh-King contains the report of Confucius's inter- 
view with the old philosopher, which, for all we 
know, may be an historical fact. We possess another 
account of the same meeting by Chwang-Tze (Book 
XIV, § 6), which, however, although older, can in its 
lengthier details scarcely be considered more reliable, 
for Chwang-Tze writes as a litterateur, while Sze-Ma- 
Ch'ien is conscious of the historian's duties. We need 
not reproduce Chwang-Tze's account, because it has 
become accessible through the translations of Victor 
von Strauss and James Legge. 2 

The Taoist writers are in the habit of censuring bit- 
terly both Confucius and the Confucian scholars, the 
literati, who down to the present day fill the offices of 
the Chinese government. The best instances of Tao- 
istic satires are the stories of the madman of Ch'u 
who rebukes Confucius for his ostentatious manners ; 
the old fisherman who lectures him on simplicity; and 
the robber Chi who criticises his view^s on ethics. 3 

The last-mentioned story, viz., of the robber Chi, 
seems of sufficient interest to deserve a few further 
remarks. To be brave and courageous and to be a 
leader of men in battle is, according to Confucius, the 

IK'ung-Tze's ideal of justice is replaced in the Chapters 49 and 63 by the 
higher command (which is inculcated by Christ in the Sermon on the Mount) 
of meeting, not only the good, but also the bad, with goodness. 

2 Strauss, Tao-Teh-King, pp. 347-3^7; Legge, S. B. E., XXXIX., pp. 357 ff. 

3 Sacred Books of the East, XXXIX., p. 221 ft. ; XL., pp. 166 If., and 192 ff. 



INTRODUCTION. 37 

lowest virtue, while offering sacrifices to one's ances- 
tors is the greatest merit one can accomplish. The 
robber Chi rejects the views of Confucius as the arbi- 
trary opinion of an arrogant hypocrite whose lack of 
success in life proves his inability; and he explains to 
him that neither he, Confucius himself, nor any one of 
the old heroes admired by him, were truly virtuous 
men. Chwang-Tze, in telling the story, claims that 
the proper procedure in life cannot be laid down in 
general rules, such as Confucius propounds, but that 
every creature has its own nature, and every business 
has its own principles. He only who applies them as 
suits the peculiar conditions of each case can be suc- 
cessful. He looks upon the virtuous and unvirtuous 
man of Confucian ethics as an artificial distinction 
which has no value and is rather a hindrance in real 
life ; at least one prince w T ho followed his maxims lost 
throne and life. As to principles, however, even rob- 
bers must adopt them in order to be successful. Says 
Chwang-Tze : 

' ' What profession is there which has not its principles ? That 
the robber in his recklessness comes to the conclusion that there 
are valuable deposits in an apartment shows his sageness ; that he 
is the first to enter it shows his bravery ; that he is the last to quit 
it shows his righteousness ; that he knows whether (the robbery) 
may be attempted or not shows his wisdom ; and that he makes a 
division of the plunder shows his benevolence. Without all these 
five qualities no one in the world has ever succeeded in becoming 
a great robber. Looking at the subject in this way, we see that good 
men do not arise without having the principles of sages, and 
that Chih could not have pursued his course without the same 
principles. But the good men in the world are few, and those who 
are not good are many; — it follows that the scholars (viz., the 
Confucian literati) benefit the world in a few instances and injure 
it in many." 

Lao-Tze's ethics were rejected by the schools, but 



38 lao-tze's tao-teh-king. 

the doctrine of Confucius appealed to the rulers of 
China on account of its apparent practicability and 
became thus the established philosophy of the empire. 
How much different would the development of China 
have been had Lao-Tze in the place of Confucius ex- 
ercised the dominating influence upon the thought of 
the people ! 

TAOISM AFTER LAO-TZE. 

Although the Tao-Teh-King is no popular book, 
its author, the old philosopher gained, nevertheless, 
the universal admiration of the masses ; but it is nat- 
ural that the people's Taoism differs greatly from Lao- 
Tze's Taoism, for while Lao-Tze opposed learnedness 
and the pretentious show of scholarship, popular Tao- 
ism is reported to oppose all learning and with it gen- 
uine science and true wisdom. 

There is no place in China but has one or more 
Taoist temples, and at the head of all of them stands 
the Taoist pope, the vicegerent of God on earth. Pro- 
fessor Legge says : 

"Taoism came into prominence under the government of the 
Han dynasty, and it is recorded that the Emperor Ching (156-143 
B. C.) issued an imperial decree that Lao-Tze's book on the Tao 
and the Teh, on Reason and Virtue, should be respected as a can- 
onical book or King, hence its title Tao- Teh- KING." 

Among the Taoist literature, the books of Chwang- 
Tze are the most philosophical, while the Book of 
Rewards and Punishments {Kan - Ying-PHen) and the 
Book of Secret Blessings (Yin-Chih- Wen) are the most 
popular. Chwang-Tze's writings are a noteworthy 
monument of deep thought in elegant form, and the 
two other works are moral injunctions which in the 
Kan-Ying-PHen are illustrated by stories that bring 



INTRODUCTION. 39 

home to the reader the need of charitableness, piety, 
universal kindness, and other virtues. 1 

When Buddhism was introduced into China, the 
Taoists invented legends to prove that Lao-Tze had 
been the teacher of Buddha, and the Buddhists recip- 
rocated by inventing other legends to prove that Bud- 
dha had been the teacher of Lao-Tze. In order to 
make these claims good they had, however, to alter 
their chronology, and this is the reason why Buddha's 
life dates considerably further back according to the 
Northern traditions than is warranted by the original 
historical records. 

Later Taoists became engaged in the search for 
the elixir of life, the transmutation of baser metals 
into gold, and similar aberrations. They were some- 
times persecuted by the government, sometimes pro- 
tected, but they always remained a great power in 
China on account of the belief of the common people, 
who never failed to employ and support Taoist priests 
as soothsayers and astrologers. 

When in 208 B. C. the founder of the Han dy- 
nasty, Lin Pang, then still the Duke of Pei, took pos- 
session of the Empire, he was greatly aided by Chang 
Liang, who opposed the last successors of the Ts'in 
dynasty ; but when peace was restored Chang-Liang 
refused to accept any rewards and withdrew, devoting 
himself to the study of Taoism. A descendant of this 
hero in the eighth generation became the patron of 
the Taoist sect. Mayers (in his Chinese Reader's Man- 
ual, I., No. 35) says about him : 

IThe Kan-Ying-Pien has been translated into French by Stanislaus 
Julien under the title Le Livre des Recompenses et des Feines, etc. Paris and 
London. 1835. For a good account of both the Kan-Yin g-P'ien and the Yin- 
Tzu-W2n see Prof. R. K. Douglas's Confucianism aud Taouism. London. 
1889. Pp., 256-274. 



40 lao-tze's tao-teh-king. 

"He is reputed as having been born at T'ien Muh Shan, in 
the modern province of Chekiang, and is said at the age of seven 
to have already mastered the writings of Lao-Tze and the most 
recondite treatises relating to the philosophy of divination. Devot- 
ing himself wholly to study and meditation, he steadfastly declined 
the offers made him by the Emperors Ho Ti and Chang Ti, who 
wished to attract him into the service of the State. The latter 
sovereign ennobled him, from respect for his attainments. Retir- 
ing to seclusion in the mountain fastnesses of Western China, he 
devoted himself there to the study of alchemy and to cultivating 
the virtues of purity and mental abstraction. His search for the 
elixir of life was successful, thanks to the instruction conveyed in 
a mystic treatise supernaturally received from the hands of Lao- 
Tze himself. The later years of the mystic's earthly experience 
were spent at the mountain called Lung Hu Shan in Kiangsi, 
and it was here that, at the age of 123, after compounding and 
swallowing the grand elixir, he ascended to the heavens to enjoy 
the bliss of immortality. Before taking leave of earth, he be- 
queathed his secrets to his son, Chang-Heng, and the tradition of 
his attainments continued to linger about the place of his abode 
until, in A. D. 423, one of his sectaries, named K'ow K'ien-che, 
was proclaimed as his successor in the headship of the Tauist fra- 
ternity and invested with the title of T'ien-She, which was reputed 
as having been conferred upon Chang Tao-Ling. In A. D. 748, 
T'ang Hsuan Tsung confirmed the hereditary privileges of the sage's 
descendants with the above title, and in 1016, Sung Chen Tsung 
enfeoffed the existing representative with large tracts of land near 
Lung Hu Shan. 1 The Mongol emperors were also liberal patrons 
of the family, who have continued until the present day to claim 
the headship of the Taoist sect. In imitation, probably, of the 
Tibetan doctrine of heirship by metempsychosis, the succession is 
perpetuated, it is said, by the transmigration of the soul of each 
successor of Chang Tao-Ling, on his decease, to the body of some 
infant or youthful member of the family, whose heirship is super- 
naturally revealed as soon as the miracle is effected." 

The Rev. Hampden C. Du Bose says about the 
Taoist Pope, pages 373, 374 : 2 

IThe Dragon and Tiger Mountains. 

2 Bose, The Dragon Image and Demon. New York. 1887. 



INTRODUCTION. 41 

"The name of Chang, the Heavenly Teacher, is on every lip 
in China ; he is on earth the Vicegerent of the Pearly Emperor in 
Heaven, and the Commander-in-chief of the hosts of Taoism. 
Whatever doubts there may be about Peter's apostolic successors, 
the present Pope, Chang LX., boasts of an unbroken line for three- 
score generations. He, the chief of the wizards, the "true man" 
(f. e. , "the ideal man"), as he is called, and wields an immense 
spiritual power throughout the land." 

The present emperor respects the rights of the 
hereditary Taoist Pope and makes all his appoint- 
ments of new deities or new titles conferred upon Gods 
or any other changes in the spiritual world through 
this head of the Taoist sect, whose power is based 
not only upon wealth, nor upon his priestly army of 
one hundred thousand men alone, but also and mainly 
on the reverence of the masses who are convinced of 
his magical accomplishments and spiritual superiority. 

When the reader has finished reading the Tao- 
Teh-King, so as to have in his mind a clear impression 
of its grand old author, let him think of the official 
representative of Lao-Tze's philosophy of the present 
day. Bose informs us that the scenery of his rural 
palace is most enchanting ; he lives in pomp and lux- 
ury, has courtiers and officers, assumes a state whose 
splendor is scarcely less than that of any sovereign in 
the world, he confers honors like the emperor of China, 
and controls the appointments and promotions to the 
various positions of the Taoist priesthood, many of 
which are very remunerative, investments being made 
by written document w T ith official seals. 

What a contrast between Lao-Tze and the "vice- 
gerent on earth of the Pearly Emperor in Heaven" ! 
And yet, is it not quite natural ? Should we expect 
it different ? It is the world's way of paying its tribute 
to greatness. 



THE PRESENT EDITION OF THE 
TAO-TEH-KING. 



CONCERNING the manuscripts of the Tao-Teh- 
King, Prof. Stanislas Julien translates the fol- 
lowing passage from a Chinese authority i 1 

' ' The text of Lao-Tze known under the title of Hiang-in-tsie 
pen was found in the tomb of Hiang-in in the fifth year of the 
period of Wu-p'ing of the Northern T'si dynasty (which is the 
year 574 A. D.), by an inhabitant of the village of Pong. The text 
called Ngan-k'ien-ivang-fen was found by a Tau-sse named Keu- 
tsien in the period of T'ai-ho of the Wei (which is in our chronol- 
ogy the years 475 and 500 A. D.). The text of the Ho-shang-kong 
was handed down through Kieu-yo, a sage of the kingdom of T'si. 
Each of these three texts contain 5,722 words. The passages 
quoted from Lao-Tze by the philosopher Han-fei are found therein 
exactly and without variations. There was an official text at Lo- 
yang called Kuan-fen containing 5,630 words. The text Wang-fi 
(the commentary of which was composed under the Wei, and ac- 
cording to others under the Tsin), contains 5,683 words, and in 
certain editions 5,610 words." 

Chao-Hong reports that there are sixty-four edi- 
tions of the Tao-Teh-King. It has been commentated 
by twenty Taoists, seven Buddhists, and thirty-four 
literati. 

The present text-edition is based upon a compari- 

lSee Stanislas Julien, Lao Tseu Tao Te King, p. xxxiv., where he refers 
to Lao Tseu Tsi Kiai (ed. Sie Hoei), Book III. fol. 10. 



INTRODUCTION. 43 

son of five versions in the translator's possession, the 
titles of which are as follows ; 

I- *^JB*«!S , WK*»« ffiKB'HJKXA 
[Lao~Tze's Tao- Teh- King, commented by Wang Pi, edited 
by Uke, published by Suharaya, Tokio.] Two volumes. 1 

2. 2fi§gSli*iIlS feUlfi.ffi®K» 
[Lao-Tze's Tao-Teh-King, commented by Su Cheh, edited 
by Kiyama, published by Shozando, Tokio.] Two volumes. 1 

[Lao- Tze Expounded. By Nishimura, published by the Ni- 
shobo, Tokio.] A text-edition with numerous comments. 

4- Jg^-lil8» **»$ «•"■«■**#* Lao-Tze's Tau. 
Teh-King. [Published by Tetzugaku Kwan, i. e., the Philosoph- 
ical Institute.] 2 

5. Lao Tseu Tao Te King. Le livre de la voie et de la vertu, 
etc. Par Stanislas Julien. Paris. 1842. (Chinese-French, with 
comments.) 

Those chapters which M. Abel-R6musat quoted in 

the original Chinese have also been consulted. 3 

* 

The original text of the old philosopher's life by 
f»]jfi;!ll (Sze-Ma-Ch'ien), which in the present edi- 
tion of Lao-Tze's Tao-Teh-King serves as an histori- 
cal introduction, has been reproduced from Georg von 
der Gabelentz's edition of this interesting chapter as 
it appears in his Anfangsgriinde der Chinesischen Gram- 
matik, pp. 111-115. The sole liberty taken with Gabe- 

lWang Pi is a famous Chinese commentator who lived 226-247 A. D. 
under the Wei dynasty, and although he died very young, has the reputation 
of being a great authority. Su Cheh is one of the two celebrated sons of Su 
Sun, a prominent author under the Sung dynasty. He lived 1039-1112 and 
distinguished himself, like his brother Su She, as a statesman and commen- 
tator. See Mayers' s Chinese Reader's Manual, Part I , Nos. 812 and 624. 

2 The Tetzugaku Kwan contains a brief Japanese introduction and Chal- 
mer's English translation, but is otherwise without any comments. 

SMemoire sur la vie et les opinions de Laou-Tseu. Paris, 1823. 



44 laotze's tao-teh-king. 

lentz's text is the restitution of ^ (p'eng) to H| (fcng), 1 
which obviously is a mere misprint, quite pardonable 
in consideration of the close similarity of these two 
words. 

The first translation that was made of the Tao- 
Teh-King by Western scholars is in Latin. It was 
made by the Roman Catholic missionaries. 2 Consid- 
ering the difficulties that had to be overcome, this first 
venture appears to have been remarkably good, but it 
is now superseded by the first French translation made 
by Professor Stanislas Julien. 

Julien's edition is very carefully made and may 
still be regarded as the most diligent and comprehen- 
sive work of its kind. It contains the Chinese text 
mainly based upon Edition E of the Royal Library of 
Paris. Another French translation has been made by 
C. De Harlez and is published in the Annales du Musee 
Guimet, Vol. XX. It is based on a careful revision of 
the text and commentataries. It contains some new 
interpretations, but enters little into textual criticisms, 
and as it serves another purpose, it does not render 
Stanislaus Julien's edition antiquated. 

Chalmers's translation is, so far as we know, the 
first English version. It is very readable and agrees 
closely with Stanislas Julien's translation but stands 
in need of a revision. As Chalmers's booklet appeared 
in a limited edition, it is now out of print, and I 
could only with difficulty procure a second-hand copy. 
James Legge's translation, which appeared in the 

lFeng means "to meet unexpectedly" (Williams, S. D,, p. 158), while 
fi'eng is " a species of rubus or raspberry, growing sporadically among hemp"; 
also described as " a weed that the wind roots up and drives across the 
wastes." — Williams spells p^ang and fung, 

2 Not being in possession of a copy I have not been able to consult it. 



INTRODUCTION. 45 

Sacred Books of the East, Vol. XXXIX., is no great 
improvement on Chalmers's translation ; on the con- 
trary, it is in several respects disappointing. With its 
many additions in parentheses, it makes the impres- 
sion of being quite literal, while in fact it is a loose 
rendering of the original. 

There is a very good German translation by Victor 
von Strauss, which might be better still had the trans- 
lator not unduly yielded to his preconception that 
Lao-Tze was the representative leader of an ancient 
theosophical movement. 

In addition we have two paraphrases of the Tao- 
Teh-King, one in German by Reinhold von Plaenck- 
ner, the other in English by Major-General G. G. 
Alexander. Plaenckner deviates greatly in his con- 
ception of Lao-Tze from all other translators, and is 
very bitter in denouncing Stanislas Julien especially. 
Alexander's main contention is to translate the word 
Tao by God. 

For the present translation I have freely availed 
myself of the labors of my predecessors, to whom I 
hereby express my gratitude publicly. Most valuable 
of all has proved to be Prof. Stanislas Julien's work. 

Five dictionaries have been used, (i) the Syllabic 
Dictionary of the Chinese Language by Prof. S. Wells 
Williams, (2) The Chinese Dictionary in the Cantonese 
Dialect by Ernest John Eitel, (3) Kwong Ki Chin's 
English- Chinese Dictionary, (4) Chalmer's Concise Dic- 
tionary of Chinese on the Basis of K'anghi, and (5) the 
orginal K l anghi. x Williams's dictionary, which was 
in the author's possession from the beginning of his 

lln various references throughout this book the title of Williams's dic- 
tionary has been abbreviated in TV. S. D., and the K'anghi has simply been 
written K. 



46 lao-tze's tao-teh-king. 

work, proved most convenient but was in many in- 
stances insufficient for the present purpose, in which 
case the K'anghi had to be resorted to. 

In addition I am indebted to Mr. K. Tanaka, a 
young Japanese student of the University of Chicago, 
and especially to Mr. Teitaro Suzuki, a young Bud- 
dhist of Kamakura, Japan, who assisted me in both 
the comparison of the various editions at my com- 
mand and in the transliteration of the text. Further, 
I have to thank Dr. Heinrich Riedel of Brooklyn, 
N. Y., and the Rev. George T. Candlin of Tientsin, 
China, for good advice and suggestions. 

The purpose of the present translation is first to 
bring the Tao-Teh-King within easy reach of every- 
body, and secondly to offer to the student of com- 
parative religion a version which would be a faithful 
reproduction not only of the sense but of all the char- 
acteristic qualities, especially the terseness and the 
ruggedness of its style. 

The translator's ideal was to reproduce the orig- 
inal in a readable form which would be as literal as 
the difference of languages permits and as intelligi- 
ble to English-speaking people as the original ought 
to be to the educated native Chinese. While linguistic 
obscurities have been removed as much as possible, 
the sense has not been rendered more definite than 
the original would warrant. Stock phrases which are 
easily understood, such as, " the ten thousand things," 
meaning the whole world or nature collectively, have 
been left in their original form ; but expressions which 
without a commentary would be unintelligible, such 
as "not to depart from the baggage waggon," mean- 
ing to preserve one's dignity (Chap. 26), have been re- 
placed by the nearest terms that cover their meaning. 



INTRODUCTION. 47 

The versification of the quoted poetry is as literal 
as possible and as simple as in the original. No at- 
tempt was made to improve their literary elegance. 
The translator was satisfied if he could find a rhyme 
which would introduce either no change in the words 
at all or such an indifferent change as would not in 
the least alter the sense. 

The transliteration of the several words which con- 
stitutes the fourth part of this book will enable almost 
everybody to fall back upon the original Chinese and 
to verify or revise the translation here proposed. 

Comments on the text have been relegated to the 
critical notes. Observations which on account of their 
importance should be consulted also by those readers 
who are not interested in Chinese philology have been 
marked by a hand, thus JSSP*. Only a few terse ex- 
planatory additions, and such only as are indispens- 
able for an immediate elucidation of the sense, were 
admitted in brackets into the text. 

Standing upon the shoulders of others, and hav- 
ing compared and re-translated the original text, the 
author feels confident that he can offer to the public 
a translation which is a sufficient improvement upon 
former translations to justify its publication. 

It lies in the nature of this work that the number 
of those men who can judge of its merits and demerits 
is very limited. In handing the book over for publi- 
cation I crave their indulgence, but, at the same time, 
ask them to judge of it with all the severity that would 
be necessary for its improvement in a second edition ; 
for there is a need of a popular edition that will help 
the English-reading public to appreciate the philo- 
sophical genius and the profound religious spirit of 
one of the greatest men that ever trod the earth. 



4 8 



LAO-TZE'S TAO-TEH-KING. 



PRONUNCIATION AND METHOD OF TRANSCRIPTION 

It must be regretted that no system of transcribing Chinese sounds 
has as yet been commonly accepted ; nor can any of them be regarded as 
satisfactory. In the beginning the author of this book adopted Prof. S. 
Weils Williams's method exclusively, but he has allowed himself to be in- 
fluenced by Gabelentz, Bridgman, Eitel, Stanislas Julien, and especially by 
Wade whose system appears to be much used at present. The transcription 
employed in the Introduction (pp. 3-47) deviates from the traditional methods 
only where they are positively misleading. For instance, the spelling Cho 
is preferred to Chou, because no unsophisticated reader would pronounce 
ou as long o. 

The diphthong which sounds like ow in how has been so commonly tran- 
scribed by ao that Western eyes have become accustomed to the spellings lao 
and tao. It would now be difficult to introduce another transcription of 
the diphthong in lao and tao, for English readers would be puzzled with 
either form, low and low, the former would probably be pronounced lo, and 
the latter loo. If it were transcribed, after the German fashion, lau, it would 
probably be pronounced law. For these reasons no change has been made 
in the traditional spelling of ao. 

The Rev. Mr. George T. Candlin of Tientsin, China, whose advice was 
solicited in matters of pronunciation, writes that the vowels of all the sys- 
tems that follow Wade adopt the continental pronunciation of vowels. How- 
ever, o sounds somewhat like oak, and ou has the sound of o in " alone." 

As to the sound which is transcribed by Williams and Wade by/, and de- 
clared by Gabelentz to be equivalent to the French/, (e. g., uije lejure, which 
would be the English zh), Mr. Candlin writes: "It is an initial to which I 
"have given much attention, and if I had to choose I would simply write r 
"instead of/. The fact is, if you listen to a Celestial you hear distinctly the 
"three letters/, h, and r combined into one but the r predominant. Jen = 
"'man,' is hardly to be distinguished from the English word 'wren'; jeu = 
"'flesh' is nearly 'row,' i. e., to row a boat. But jhrou would be right, as 
"there is a suggestion of both a /and an A." 

The Greek spiritus asper or an inverted comma is used to denote that 
strong aspirant which is characteristic of the Chinese language. 

The transcription of the transliteration on pages 141-274 follows strictly 
Professor Williams's method, adding in each case the page of his Syllabic 
Dictionary of the Chinese Language on which the word will be found. The 
Rev. Mr. Candlin's transcription, wherever it deviated, has been added in 
parenthesis. 

Intonation which plays an important part in the Chinese language has 
been neglected in transcriptions of the Introduction, where it was commend- 
able to avoid complexities that are redundant for those who speak Chinese 
and would be useless and unnecessarily puzzling to all the others who do 
not. In the transcription of the transliteration, however, the intonation has 
been marked, according to the Chinese fashion, by little semicircles and 
dashes placed in the four corners of the word, thus: c | the upper monotone 
and J the lower monotone ; ' | the rising tone, |' the departing tone, and J, the 
entering tone. 

As to the printing of the Chinese text we must add that for obvious rea 
sons commonly accepted by sinologues we have followed the usage of ar 
ranging the lines, and in quotations the words, according to the Western 
mode of writing, from the left to the right, not as the Chinese would have it, 
from the right to the left, nor starting from that page which in Western books 
would be the last one. 



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THE OLD PHILOSOPHER'S CANON 
ON REASON AND VIRTUE 



SZE-MA-CH'IEN ON LAO-TZE. 

LAO-TZE was born in the hamlet Ch'ti-Jhren 
(Good Man's Bend), Li-Hsiang (Grinding 
County), K'u-Hien (Thistle District), of Ch'u (Bram- 
ble land). His family was the Li gentry (Li meaning 
Plum). His proper name was Er (Ear), his post- 
humous title Po-Yang (Prince Positive), his appella- 
tion Tan (Long-lobed). In Cho he was in charge of 
the secret archives as state historian. 

Confucius went to Cho in order to consult Lao- 
Tze on the rules of propriety. 

[When Confucius, speaking of propriety, praised 
reverence for the sages of antiquity], Lao-Tze said : 
"The men of whom you speak, Sir, have, if you 
please, together with their bones mouldered. Their 
words alone are still extant. If a noble man finds his 
time he rises, but if he does not find his time he drifts 
like a roving-plant and wanders about. I observe 
that the wise merchant hides his treasures deeply as 
if he were poor. The noble man of perfect virtue as- 
sumes an attitude as though he were stupid. Let go, 
Sir, your proud airs, your many wishes, your affecta- 
tion and exaggerated plans. All this is of no use to 



96 lao-tze's tao-teh-king. 

you, Sir. That is what I have to communicate to 
you, and that is all." 

Confucius left. [Unable to understand the basic 
idea of Lao-Tze's ethics], he addressed his disciples, 
saying : "I know that the birds can fly, I know that 
the fishes can swim, I know that the wild animals 
can run. For the running, one could make nooses ; 
for the swimming, one could make nets ; for the flying, 
one could make arrows. As to the dragon I cannot 
know how he can bestride wind and clouds when he 
heavenwards rises. To-day I saw Lao-Tze. Is he 
perhaps like the dragon?" 

Lao-Tze practised reason and virtue. His doc- 
trine aims in self-concealment and namelessness. 

Lao-Tze resided in Cho most of his life. When he 
foresaw the decay of Cho, he departed and came to 
the frontier. The custom house officer Yin-Hi said: 
"Sir, since it pleases you to retire, I request you for 
my sake to write a book." 

Thereupon Lao-Tze wrote a book of two parts 
consisting of five thousand and odd words, in which 
he discussed the concepts of reason and virtue. Then 
he departed. 

No one knows where he died. 



THE OLD PHILOSOPHER'S CANON ON 
REASON AND VIRTUE. 

I. 

i. REASON'S REALISATION. 

THE REASON that can be reasoned is not the 
eternal Reason. The name that can be named is 
not the eternal name. The Unnameable is of heaven 
and earth the beginning. The Nameable becomes 
of the ten thousand things the mother. Therefore it 
is said : 

"He who desireless is found 
The spiritual of the world will sound. 
But he who by desire is bound 
Sees the mere shell of things around." 

These two things are the same in source but dif- 
ferent in name. Their sameness is called a mystery. 
Indeed, it is the mystery of mysteries. Of all spirit- 
uality it is the door. 

2. SELF-CULTURE. 

When in the world all understand beauty to be 
beauty, then only ugliness appears. When all un- 



98 lao-tze's tao-teh-king. 

derstand goodness to be goodness, then only badness 
appears. For 

"To be and not to be are mutually conditioned. 
The difficult, the easy, are mutually definitioned. 
The long, the short, are mutually exhibitioned. 
Above, below, are mutually cognitioned. 
The sound, the voice, are mutually coalitioned. 
Before and after are mutually positioned." 
Therefore the holy man abides by non-assertion 
in his affairs and conveys by silence his instruction. 
When the ten thousand things arise, verily, he refuses 
them not. He quickens but owns not. He works 
but claims not. Merit he accomplishes, but he does 
not dwell on it. 

"Since he does not dwell on it, 
It will never leave him." 

3. KEEPING THE PEOPLE QUIET. 

Not exalting worth keeps people from rivalry. 
Not prizing what is difficult to obtain keeps people 
from committing theft. Not contemplating what 
kindles desire keeps the heart unconfused. There- 
fore the holy man when he governs empties the peo- 
ples hearts but fills their souls. He weakens their 
ambitions but strengthens their backbones. Always 
he keeps the people unsophisticated and without de- 
sire. He causes that the crafty do not dare to act. 
When he acts with non-assertion there is nothing un- 
governed. 



CANON ON REASON AND VIRTUE. 99 

4. SOURCELESS. 

Reason is empty, but its use is inexhaustible. In 
its profundity, verily, it resembleth the father of the 
ten thousand things. 

"It will blunt its own sharpness, 
Will its tangles adjust;- 
It will dim its own radiance 
And be one with its dust." 
Oh, how calm it seems to remain ! I know not 
whose son it is. Before the Lord, Reason takes pre- 
cedence. 

5. THE FUNCTION OF EMPTINESS. 

Heaven and earth exhibit no benevolence ; to them 
the ten thousand things are like straw dogs. The 
holy man exhibits no benevolence ; to him the hun- 
dred families are like straw dogs. 

Is not the space between heaven and earth like 
unto a bellows ? It is empty; yet it collapses not. It 
moves, and more and more comes forth. [But] 

"How soon exhausted is 
A gossip's fulsome talk ! 
And should we not prefer 
On the middle path to walk?" 

6. THE COMPLETION OF FORM. 

"The valley spirit not expires, 
Mysterious mother 'tis called by the sires 



IOO LAO-TZE S TAOTEH-KING. 

The mysterious mother's door, to boot, 
Is called of Heaven and earth the root. 
Forever and aye it seems to endure 
And its use is without effort sure." 

7. DIMMING RADIANCE. 

Heaven endures and earth is lasting. And why 
can heaven and earth endure and be lasting? Because 
they do not live for themselves. On that account can 
they endure. 

Therefore the holy man puts his person behind and 
his person comes to the front. He surrenders his per- 
son and his person is preserved. Is it not because he 
seeks not his own? For that reason he can accom- 
plish his own. 

8. EASY BY NATURE. 

Superior goodness resembleth water. Water in 
goodness benefiteth the ten thousand things, yet it 
quarreleth not. Because it dwells in places which 
the multitude of men shun, therefore it is near unto 
the eternal Reason. 

For a dwelling goodness chooses the level. For a 
heart goodness chooses commotion. When giving, 
goodness chooses benevolence. In words, goodness 
chooses faith. In government goodness chooses or- 
der. In business goodness chooses ability. In its 
motion goodness chooses timeliness. It quarreleth 
not. Therefore, it is not rebuked. 



CANON ON REASON AND VIRTUE. IOI 

9. PRACTISING PLACIDITY. 

Holding and keeping full, had that not better be 
left alone? Handling and keeping sharp, can that 
wear long? If gold and jewels fill the hall no one can 
protect it. 

Rich and high but proud, brings about its own 
misfortune. To accomplish merit and acquire fame, 
then to withdraw oneself, that is Heaven's Way. 

10. WHAT CAN BE DONE. 

He who sustains and disciplines his soul and em- 
braces unity cannot be deranged. Through attention 
to his vitality and inducing tenderness he can become 
like a little child. By purifying, by cleansing and 
profound intuition he can be free from faults. 

In loving the people and administering the country 
he can practise non-assertion. Opening and closing 
the gates of heaven he can be like a mother-bird : 
bright, and white, and penetrating the four quarters, 
he can be unsophisticated. He quickens them and 
feeds them. He quickens but owns not. He acts but 
claims not. He excels but rules not. This is called 
profound virtue. 

11. THE FUNCTION OF THE NON-EXISTENT. 

Thirty spokes unite in one nave and on that which 

is non-existent [on the hole in' the nave] depends the 

wheel's utility. Clay is moulded into a vessel and on 

that which is non-existent [on its hollowness] depends 



102 lao-tze's tao-teh-king. 

the vessel's utility. By cutting out doors and win- 
dows we build a house and on that which is non-ex- 
istent [on the empty space] depends the house's 
utility. 

Therefore, when the existence of things is profit- 
able, it is the non-existent in them which renders 
them useful. 

12. ABSTAINING FROM DESIRE. 
"The five colors the human eye will blind, 
The five notes the human ear will rend. 
The five tastes the human mouth offend." 

" Racing and hunting will human hearts turn mad, 
Objects of prize make human conduct bad." 

Therefore the holy man attends to the inner and 
not to the outer. He abandons the latter and chooses 
the former. 

13. LOATHING SHAME. 
"Favor and disgrace bode awe. 
Esteeming the body bodes great trouble." 

What is meant by "favor and digrace bode awe?" 

Favor humiliates. Its gain bodes awe; its loss 
bodes awe. This is meant by "favor and disgrace 
bode awe." 

What is meant by "Esteeming the body bodes 
great trouble " ? 

I have trouble because I have a body. When I 
have no body, what trouble remains ? 



CANON ON REASON AND VIRTUE. 103 

Therefore, if one administers the empire as he 
cares for his body, he can be entrusted with the em- 
pire. 

14. PRAISING THE MYSTERIOUS. 

We look at Reason and do not see it; its name is 
Colorless. We listen to Reason and do not hear it ; 
its name is Soundless. We grope for Reason and do 
not grasp it ; its name is Incorporeal. 

These three things cannot further be analysed. 
Thus they are combined and conceived as a unity 
which on its surface is not clear but in its depth not 
obscure. 

Forever and aye Reason remains unnamable, and 
again and again it returns home to non-existence. 
This is called the form of the formless, the image of 
the imageless. This is called transcendentally ab- 
struse. 

In front its beginning is not seen. In the rear its 
end is not seen. 

By holding fast to the Reason of the ancients, the 
present is mastered and the origin of the past under- 
stood. This is called Reason's clue. 

15. THE REVEALERS OF VIRTUE. 

Those of yore who have succeeded in becoming 
masters are subtile, spiritual, profound, and penetrat- 
ing. On account of their profundity they cannot be 
understood. Because they cannot be understood, 
therefore I endeavor to make them intelligible. 



104 LAO-TZE S TAO-TEH-KING. 

How they are cautious! Like men in winter cros- 
sing a river. How reluctant! Like men fearing in 
the four quarters their neighbors. How reserved! 
They behave like guests. How elusive! They re- 
semble ice when melting. How simple! They re- 
semble unseasoned wood. How empty! They resem- 
ble the valley. How obscure! They resemble troubled 
waters. 

Who by quieting can gradually render muddy 
waters clear? Who by stirring can gradually quicken 
the still? 

He who keeps this Reason is not anxious to be 
filled. Since he is not filled, therefore he can grow 
old and need not be newly fashioned. 

16. RETURNING TO THE ROOT. 

Attain vacuity's completion and guard tranquil- 
lity's fulness. 

All the ten thousand things arise, and I see them 
return. Now they bloom in bloom, but each one 
homeward returneth to its root. 

Returning to the root means rest. It signifies the ^ 
return according to destiny. Return according to des- 
tiny means the eternal. Knowing the eternal means 
enlightenment. Not knowing the eternal causes pas- 
sions to rise ; and that is evil. 

Knowing the eternal renders comprehensive. Com- 
prehensive means broad. Broad means royal. Royal 
means heavenly. Heavenly means Reason. Reason 



CANON ON REASON AND VIRTUE. 105 

means lasting. Thus the decay of the body implies 
no danger. 

17. SIMPLICITY IN HABITS. 

Where great sages are [in power], the subjects do 
not notice their existence. Where there are lesser 
sages, the people are attached to them ; they praise 
them. Where still lesser ones are, the people fear 
them ; and where still lesser ones are, the people des- 
pise them. For it is said : 

"If your faith be insufficient, verily, you will re- 
ceive no faith." 

How reluctantly sages consider their words! Merit 
they accomplish ; deeds they perform ; and the hun- 
dred families think: "We are independent; we are 
free." 

18. THE PALLIATION OF VULGARITY. 

When the great Reason is obliterated, we have 
benevolence and justice. Prudence and circumspec- 
tion appear, and we have much hypocrisy. When 
family relations no longer harmonise, we have filial 
piety and paternal love. When the country and the 
clans decay through disorder, we have loyalty and 
allegiance. 

19. RETURNING TO SIMPLICITY. 

Abandon your saintliness; put away your prudence; 
and the people will gain a hundred-fold! 

Abandon your benevolence; put away your justice; 



106 lao-tze's tao-teh-king. 

and the people will return to filial devotion and pa- 
ternal love! 

Abandon your scheming; put away your gains; 
and thieves and robbers will no longer exist. 

These are the three things for which we deem cul- 
ture insufficient. Therefore it is said : 

"Hold fast to that which will endure, 
Show thyself simple, preserve thee pure, 
Thy own keep small, thy desires poor." 

20. DIFFERENT FROM THE VULGAR. 

Abandon learnedness, and you have no vexation. 
The "yes" compared with the "yea," how little do 
they differ! But the good compared with the bad, 
how much do they differ! 

What the people dread cannot be dreadless! How 
great is their desolation. Alas! it has not yet reached 
its limit. 

The multitude of men are happy, so happy, as 
though celebrating a great feast. They are as though 
in springtime ascending a tower. I alone remain 
quiet, alas! like one that has not yet received an en- 
couraging omen. I am like unto a babe that does 
not yet smile. 

Forlorn am I, O, so forlorn ! It appears that I 
have no place whither I may return home. 

The multitude of men all have plenty and I alone 
appear empty. Alas ! I am a man whose heart is 
foolish. 



CANON ON REASON AND VIRTUE. 107 

Ignorant am I, O, so ignorant ! Common people 
are bright, so bright, I alone am dull. 

Common people are smart, so smart, I alone am 
confused, so confused. 

Desolate am I, alas ! like the sea. Adrift, alas ! 
like one who has no place where to stay. 

The multitude of men all possess usefulness. I 
alone am awkward and a rustic too. I alone differ 
from others, but I prize seeking sustenance from our 
mother. 

21. EMPTYING THE HEART. 

"Vast virtue's form 
Follows Reason's norm. 
And Reason's nature 
Is vague and eluding. 
How eluding and vague 
All types including. 
How vague and eluding ! 
All beings including. 
How deep, and how obscure. 
It harbors the spirit pure, 
Whose truth is ever sure, 
Whose faith abides for aye 
From of yore until to-day. 
Its name is without cessation. 
It watches the world's formation.'' 

Whereby do I know that it watches the world's 
formation? By this same Reason ! 



108 lao-tze's tao-teh-king. 

22. HUMILITY'S INCREASE. 

"The deficient will recuperate. 

And the crooked shall be straight. 

The empty find their fill. 

The worn with strength will thrill. 

Who have little shall receive. 

Who have much will have to grieve." 
Therefore the holy man embraces unity and be- 
comes for all the world a model. He is not self-dis 
playing, and thus he shines. He is not self-approving, 
and thus he is distinguished. He is not self-praising, 
and thus he acquires merit. He is not self-glorifying 
and thus he excels. Since he does not quarrel, there- 
fore no one in the world can quarrel with him. 

The saying of the ancients: "The deficient will 
recuperate/' is it in any way vainly spoken? Verily, 
they will recuperate and return home. 

23. EMPTINESS AND NON-EXISTENCE. 

To be taciturn is the natural way. 

A hurricane does not outlast the morning. A cloud- 
burst does not outlast the day. Who causes these 
events but heaven and earth? If even heaven and 
earth cannot be unremitting, will not man be much 
less so? 

Therefore one who pursues his business with Rea- 
son, the man of Reason, is identified with Reason. 
The man who pursues his business with virtue is iden- 



CANON ON REASON AND VIRTUE. IOg 

tified with virtue. The man who pursues his business 
with loss is identified with loss. When identified with 
Reason, he forsooth joyfully embraces Reason ; when 
identified with virtue, he forsooth joyfully embraces 
virtue ; and when identified with loss, he forsooth joy- 
fully embraces loss. 
" He whose faith is insufficient shall not find faith." 

24. TROUBLES IN [THE EAGERNESS TO ACQUIRE] 
MERIT. 

A man on tiptoe cannot stand. A man astride can- 
not walk. A self-displaying man cannot shine. A 
self-approving man cannot be distinguished. A self- 
praising man cannot acquire merit. A self-glorying 
man cannot excel. Before the tribunal of Reason he 
is like offal of food and like an excrescence in the sys- 
tem which all people are likely to detest. Therefore, 
one who has Reason does not rely on him. 

25. IMAGING THE MYSTERIOUS. 
There is Being that is all-containing, which pre- 
cedes the existence of heaven and earth. How calm 
it is ! How incorporeal ! Alone it stands and does 
not change. Everywhere it goes without running 
a risk, and can on that account become the world's 
mother. I know not its name. Its character is de- 
fined as Reason. When obliged to give it a name, I 
call it the Great. The Great I call the Evasive. The 
Evasive I call the Distant. The Distant I call the 
Returning. 



no 

The saying goes: "Reason is great, Heaven is 
great, Earth is great, and Royalty also is great. There 
are four things in the world that are great, and Roy- 
alty is one of them." 

Man's standard is the Earth. The earth's standard 
is Heaven. Heaven's standard is Reason. Reason's 
standard is intrinsic. 

26. THE VIRTUE OF DIGNITY. 

The heavy is of the light the root, and rest is mo- 
tion' s master. 

Therefore the holy man in his daily walk does not 
depart from dignity. Although he may have mag- 
nificent sights, he calmly sits with liberated mind. 

But how is it with the master of the ten thousand 
chariots? In his personal conduct he makes light of 
the empire. He makes light of it and will lose his 
vassals. He is passionate and will lose the throne. 

27. THE FUNCTION OF SKILL. 
"Good travellers leave not trace nor track, 

Good speakers, in logic show no lack, 
Good counters need no counting rack. 

"Good lockers bolting bars need not, 
Yet none their locks can loose. 
Good binders need not string nor knot, 
Yet none unties their noose. " 
Therefore the holy man is always a good saviour 
of men, for there are no outcast people. He is always 



CANON ON REASON AND VIRTUE. Ill 

a good saviour of things, for there are no outcast 
things. This is called concealed enlightenment. 

Therefore the good man is the bad man's instruc- 
tor, while the bad man is the good man's capital. He 
who does not esteem his instructor, and he who does 
not love his capital, although he may be prudent, is 
greatly disconcerted. This I call significant spiritu- 
ality. 

28. RETURNING TO SIMPLICITY. 

"Who his manhood shows 
And his womanhood knows 
Becomes the empire's river. 
Is he the empire's river, 
He will from virtue never deviate, 
And home he turneth to a child's estate. 

"Who his brightness shows 
And his blackness knows 
Becomes the empire's model. 
Is he the empire's model, 
Of virtue never he'll be destitute, 
And home he turneth to the absolute. 

"Who knows his fame 
And guards his shame 
Becomes the empire's valley. 
Is he the empire's valley, 
For e'er his virtue will sufficient be, 
And home he turneth to simplicity." 



112 LAO-TZE S TAO-TEH-KING. 

By scattering about his simplicity he makes [of 
the people] vessels of usefulness. The holy man em- 
ploys them as officers ; for a great administration does 
no harm. 

2g. NON-ASSERTION. 

When one desires to take in hand the empire and 
make it, I see him not succeed. The empire is a di- 
vine vessel which cannot be made. One who makes 
it, mars it. One who takes it, loses it. And it is 
said of beings : 

"Some are obsequious, others move boldly, 
Some breathe warmly, others coldly, 
Some are strong and others weak, 
Some rise proudly, others sneak." 

Therefore the holy man abandons pleasure, he 
abandons extravagance, he abandons indulgence. 

30. BE CHARY OF WAR. 

He who with Reason assists the master of man- 
kind will not with arms conquer the empire. His 
methods [are such as] invite requital. 

Where armies are quartered briars and thorns 
grow. Great wars unfailingly are followed by famines. 
A good man acts resolutely and then stops. He ven- 
tures not to take by force. He is resolute but not 
boastful ; resolute but not haughty ; resolute but not 
arrogant ; resolute because he cannot avoid it ; reso- 
lute but not violent. 



CANON ON REASON AND VIRTUE. 113 

Things thrive and then grow old. This is called 
un-Reason. Un-Reason soon ceases. 

31. QUELLING WAR. 

Even beautiful arms are unblest among tools, and 
people had better shun them, Therefore he who has 
Reason does not rely on them. 

The superior man when residing at home honors 
the left. When using arms, he honors the right. 
Arms are unblest among tools and not the superior 
man's tools. Only when it is unavoidable he uses 
them. Peace and quietude he holds high. He con- 
quers but rejoices not. Rejoicing at a conquest means 
to enjoy the slaughter of men. He who enjoys the 
slaughter of men will most assuredly not obtain his 
will in the empire. 

32. THE VIRTUE OF HOLINESS. 

Reason, so long as it remains absolute, is unname- 
able. Although its simplicity seems insignificant, the 
whole world does not dare to suppress it. If princes 
and kings could keep it, the ten thousand things would 
of themselves pay homage. Heaven and earth would 
unite in dropping sweet dew, and the people with no 
one to command them would of themselves be right- 
eous. 

But as soon as Reason creates order, it becomes 
nameable. Whenever the nameable in its turn ac- 
quires existence, one learns to know when to stop. 
By knowing when to stop, one avoids danger. 



114 lao-tze's tao-teh-king. 

To illustrate Reason's relation to the world we 
compare it to streamlets and creeks in their course to- 
wards great rivers and the ocean. 

33. THE VIRTUE OF DISCRIMINATION. 

One who knows others is clever, but one who 
knows himself is enlightened. 

One who conquers others is powerful, but one who 
conquers himself is mighty. 

One who knows sufficiency is rich. 

One who pushes with vigor has will, one who loses 
not his place endures. One who may die but will not 
perish, has life everlasting. 

34. TRUST IN ITS PERFECTION. 

How all-pervading is the great Reason ! It can be 
on the left and it can be on the right. The ten thou- 
sand things depend upon it for their life, and it refuses 
them not. When its merit is accomplished it assumes 
not the name. Lovingly it nourishes the ten thousand 
things and plays not the lord. Ever desireless it can 
be classed with the small. The ten thousand things 
return home to it. It plays not the lord. It can be 
classed with the great. 

Therefore, the holy man unto death does not make 
himself great and can thus accomplish his greatness. 

35. THE VIRTUE OF BENEVOLENCE. 
"Who holdeth fast to the great Form, 
Of him the world will come in quest : 



CANON ON REASON AND VIRTUE. 115 

For there they never meet with harm, 
But find contentment, comfort, rest." 
Music with dainties makes the passing stranger 
stop. But Reason, when coming from the mouth, 
how tasteless is it ! It has no flavor. When looked 
at, there is not enough to be seen ; when listened to, 
there is not enough to be heard. However, its use is 
inexhaustible. 

36. THE SECRET'S EXPLANATION. 

That which is about to contract has surely been 
[first] expanded. That which is about to weaken has 
surely been [first] strengthened. That which is about 
to fall has surely been [first] raised. That which is 
about to be despoiled has surely been [first] endowed. 

This is an explanation of the secret that the tender 
and the weak conquer the hard and the strong. 

[Therefore beware of hardness and strength :] As 
the fish should not escape from the deep, so with the 
country's sharp tools the people should not become 
acquainted. 

37. ADMINISTRATION OF GOVERNMENT. 

Reason always practises non-assertion, and there 
is nothing that remains undone. 

If princes and kings could keep Reason, the ten 
thousand things would of themselves be reformed. 
While being reformed they would yet be anxious to 
stir ; but I would restrain them by the simplicity of 
the Ineffable. 



Il6 lao-tze's tao-teh-king. 

"The simplicity of the unexpressed 
Will purify the heart of lust. 
Where there's no lust there will be rest, 
And all the world will thus be blest. " 

II. 

38. DISCOURSING ON VIRTUE. 

Superior virtue is un-virtue. Therefore it has 
virtue. Inferior virtue never loses sight of virtue. 
Therefore it has no virtue. Superior virtue is non- 
assertion and without pretension. Inferior virtue as- 
serts and makes pretensions. 

Superior benevolence acts but makes no preten- 
sions. 

Superior justice acts and makes pretensions. The 
superior propriety acts and when no one responds to 
it, it stretches its arm and enforces its rules. Thus 
one loses Reason and then virtue appears. One loses 
virtue and then benevolence appears. One loses be- 
nevolence and then justice appears. One loses jus- 
tice and then propriety appears. The rules of pro- 
priety are the semblance of loyalty and faith, and the 
beginning of disorder. 

Quick-wittedness is the [mere] flower of Reason, 
but of ignorance the beginning. 

Therefore a great organiser abides by the solid 
and dwells not in the external. He abides in the 
fruit and dwells not in the flower. Therefore he dis- 
cards the latter and chooses the former. 



CANON ON REASON AND VIRTUE. 117 

39. THE ROOT OF ORDER. 

From of old these things have obtained oneness : 

" Heaven through oneness has become pure. 
Earth through oneness can endure. 
Minds through oneness their souls procure. 
Valleys through oneness repletion secure. 

" All creatures through oneness to life have been 
called. 
And kings were through oneness as models in- 
stalled." 

Such is the result of oneness. 

" Were heaven not pure it might be rent. 
Were earth not stable it might be bent. 
Were minds not ensouled they'd be impotent. 
Were valleys not filled they'd soon be spent. 

u When creatures are lifeless who can their death 
prevent ? 
Are kings not models, but on highness bent, 
Their fall, forsooth, is imminent." 

Thus, the noble come from the commoners as their 
root, and the high rest upon the lowly as their foun- 
dation. Therefore, princes and kings call themselves 
orphans, widowers, and nobodies. Is this not because 
they [representing the unity of the commoners] take 
lowliness as their root ? 

The several parts of a carriage are not a carriage. 



Il8 lao-tze's tao-teh-king. 

Those who have become a unity are neither anx- 
ious to be praised with praise like a gem, nor dis- 
dained with disdain like a stone. 

40. AVOIDING ACTIVITY. 

"Homeward is Reason's course, 
Weakness is Reason's force." 

Heaven and earth and the ten thousand things 
come from existence, but existence comes from non- 
existence. 

41. SAMENESS IN DIFFERENCE. 

When a superior scholar hears of Reason he en- 
deavors to practise it. When an average scholar hears 
of Reason he will sometimes keep it and sometimes 
lose it. When an inferior scholar hears of Reason he 
will greatly ridicule it. Were it not thus ridiculed, it 
would as Reason be insufficient. Therefore the poet 
says 1 

" The reason-enlightened seem dark and black, 
The reason-advanced seem going back, 
The reason-straight-levelled seem rugged and slack, 

" The high in virtue resemble a vale, 
The purely white in shame must quail, 
The staunchest virtue seems to fail. 

" The solidest virtue seems not alert, 
The purest chastity seems pervert, 
The greatest square will rightness desert. 



CANON ON REASON AND VIRTUE. Iig 

" The largest vessel is not yet complete, 
The loudest sound is not speech replete, 
The greatest form has no shape concrete." 

Reason so long as it remains hidden is unname- 
able. Yet Reason alone is good for imparting and 
completing. 

42. REASON'S MODIFICATIONS. 

Reason begets unity; unity begets duality; duality 
begets trinity ; and trinity begets the ten thousand 
things. The ten thousand things are sustained by 
Yin [the negative principle]; they are encompassed 
by Yang [the positive principle], and the immaterial 
Ch'i [the breath of life] renders them harmonious. 

That which the people find odious, to be an or- 
phan, a widower, or a nobody, kings and princes se- 
lect as their titles. Thus, on the one hand, loss im- 
plies gain, and on the other hand, gain implies loss. 

What others have taught I teach also. The strong 
and aggressive do not die a natural death ; but I shall 
expound the doctrine's foundation. 

43. ITS UNIVERSAL APPLICATION. 

The world's weakest overcomes the world's hard- 
est. Non-existence enters into the impenetrable. 
Thereby I comprehend of non-assertion the advan- 
tage, and of silence the lesson, There are few in the 
world who obtain the advantage of non-assertion. 



120 lao-tze's tao-teh-king. 

44. SETTING UP PRECEPTS. 
"Name or person, which is more near? 
Person or fortune, which is more dear? 
Gain or loss, which is more sear ? 

"Extreme dotage leadeth to squandering, 
Hoarded wealth inviteth plundering. 

"Who is content incurs no humiliation, 
Who knows when to stop risks no vitiation, 
Forever lasteth his duration." 

45. GREATEST VIRTUE. 
"The greatest perfection seems imperfect, 
But its work undecaying remaineth. 
The greatest fulness is emptiness-checked, 
But its work 's not exhausted nor waneth." 

"The straightest line resembleth a curve; 
The greatest sage as apprentice will serve ; • 
Most eloquent speakers will stammer and swerve.' 

Motion conquers cold. Quietude conquers heat 
Purity and clearness are the world's standard. 

46. MODERATION OF DESIRE. 

When the world possesses Reason, race horses are 
reserved for hauling dung. When the world is with- 
out Reason, war horses are bred in the common. 

No greater sin than yielding to desire. No greater 
misery than discontent. No greater calamity than 
acquisitiveness. 



CANON ON REASON AND VIRTUE. 121 

Therefore, he who knows contentment's content- 
ment is always content. 

47. VIEWING THE DISTANT. 

"Without passing out of the gate 
The world's course I prognosticate. 
Without peeping through the window 
The heavenly Reason I contemplate. 
The further one goes, 
The less one knows." 

Therefore the holy man does not travel, and yet 
he has knowledge. He does not see the things, and 
yet he defines them. He does not labor, and yet he 
completes. 

48. FORGETTING KNOWLEDGE. 

He who seeks learnedness will daily increase. He 
who seeks Reason will daily diminish. He will dimin- 
ish and continue to diminish until he arrives at non- 
assertion. With non-assertion there is nothing that 
he cannot achieve. When he takes the empire, it is 
always because he uses no diplomacy. He who uses 
diplomacy is not fit to take the empire. 

49. TRUST IN VIRTUE. 

The holy man possesses not a fixed heart. The 
hundred families' hearts he makes his heart. 

The good I meet with goodness ; the bad I also 
meet with goodness; for virtue is good [throughout]. 



122 LAO-TZE'S TAO-TEH-KING. 

The faithful I meet with faith; the faithless I also 
meet with faith ; for virtue is faithful [throughout]. 

The holy man dwells in the world anxious, very 
anxious in his dealings with the world. He universal- 
ises his heart, and the hundred families fix upon him 
their ears and eyes. The holy man treats them all as 
children. 

50. THE ESTIMATION OF LIFE. 

Going forth is life ; coming home is death. 

Three in ten are pursuers of life ; three in ten are 
pursuers of death; three in ten of the men that live 
pass into the realm of death. 

Now, what is the reason ? It is because they live 
life's intensity. 

Indeed, I understand that one who takes good care 
of his life, when travelling on land will not fall in with 
the rhinoceros or the tiger. When coming among sol- 
diers, he need not fear arms and weapons. The rhi- 
noceros finds no place where to insert its horn. The 
tiger finds no place where to lay his claws. Weapons 
find no place where to thrust their blades. The reason 
is that he does not belong to the realm of death. 

51. NURSING VIRTUE. 

Reason quickens all creatures. Virtue feeds them. 
Reality shapes them. The forces complete them. 
Therefore among the ten thousand things there is 
none that does not esteem Reason and honor virtue. 

Since the esteem of Reason and the honoring of 



CANON ON REASON AND VIRTUE. 1 23 

virtue is by no one commanded, it is forever sponta- 
neous. Therefore it is said that Reason quickens all 
creatures, while virtue feeds them, raises them, nur- 
tures them, completes them, matures them, rears 
them, and protects them. 

To quicken but not to own, to make but not to 
claim, to raise but not to rule, this is called profound 
virtue. 

52. RETURNING TO THE ORIGIN. 

When the world takes its beginning, Reason be- 
comes the world's mother. 

When he who knows his mother, knows in turn 
that he is her child, and when he who is quickened 
as a child, in turn keeps to his mother, to the end of 
life, he is not in danger. When he closes his mouth, 
and shuts his sense-gates, in the end of life, he will 
encounter no trouble ; but when he opens his mouth 
and meddles with affairs, in the end of life he cannot 
be saved. 

Who beholds his smallness is called enlightened. 
Who preserves his tenderness is called strong. Who 
uses Reason's light and returns home to its enlighten- 
ment does not surrender his person to perdition. This 
is called practising the eternal. 

53. GAINING INSIGHT. 
If I have ever so little knowledge, I shall walk 
in the great Reason. It is but assertion that I must 
fear. 



124 lao-tze's tao-teh-king. 

The great Reason is very plain, but people are 
fond of by-paths. 

When the palace is very splendid, the fields are 
very weedy and granaries very empty. 

To wear ornaments and gay clothes, to carry sharp 
swords, to be excessive in drinking and eating, to 
have a redundance of costly articles, this is the pride 
of robbers. Surely, this is un-Reason! 

54. THE CULTIVATION OF INTUITION. 
"What is well planted is not uprooted; 

What's well preserved cannot be looted !'• 

By sons and grandsons the sacrificial celebrations 
shall not cease. 

Who cultivates Reason in his person, his virtue is 
genuine. Who cultivates it in his house, his virtue is 
overflowing. Who cultivates it in his township, his 
virtue is lasting. Who cultivates it in his country, 
his virtue is abundant. Who cultivates it in the world, 
his virtue is universal. 

Therefore, by one's person one tests persons. By 
one's house one tests houses. By one's township one 
tests townships. By one's country one tests coun- 
tries. By one's world one tests worlds. 

How do I know that the world is such? Through 
Reason. 

55. THE SIGNET OF THE MYSTERIOUS. 

He who possesses virtue in all its solidity is like 
unto a little child. Venomous reptiles do not sting 



CANON ON REASON AND VIRTUE. I 25 

him, fierce beasts do not seize him. Birds of prey do 
not strike him. His bones are weak, his sinews ten- 
der, but his grasp is firm. He does not yet know the 
relation between male and female, but his virility is 
strong. Thus his metal grows to perfection. A whole 
day he might cry and sob without growing hoarse. 
This shows the perfection of his harmony. 

To know the harmonious is called the eternal. To 
know the eternal is called enlightenment. 

To increase life is called a blessing, and heart- 
directed vitality is called strength, but things vigor- 
ous are about to grow old and I call this un-Reason. 
Un-Reason soon ceases ! 

56. THE VIRTUE OF THE MYSTERIOUS. 

One who knows does not talk. One who talks 
does not know. Therefore the sage keeps his mouth 
shut and his sense-gates closed. 

" He will blunt his own sharpness, 
His own tangles adjust ; 
He will dim his own radiance, 
And be one with his dust." 

This is called profound identification. 

Thus he is inaccessible to love and also inacces- 
sible to enmity. He is inaccessible to profit and in- 
accessible to loss. He is also inaccessible to favor 
and inaccessible to disgrace. Thus he becomes world- 
honored. 



126 lao-tze's tao-teh-king. 

57. SIMPLICITY IN HABITS. 

With rectitude one governs the state ; with crafti- 
ness one leads the army ; with non-diplomacy one 
takes the empire. How do I know that it is so ? 
Through Reason. 

The more restrictions and prohibitions are in the 
empire, the poorer grow the people. The more weap- 
ons the people have, the more troubled is the state. 
The more there is cunning and skill, the more start- 
ling events will happen. The more mandates and 
laws are enacted, the more there will be thieves and 
robbers. 

Therefore the holy man says : I practise non-asser- 
tion, and the people of themselves reform. I love 
quietude, and the people of themselves become right- 
eous. I use no diplomacy, and the people of them- 
selves become rich. I have no desire, and the people 
of themselves remain simple. 

58. ADAPTATION TO CHANGE. 

Whose government is unostentatious, quite unos- 
tentatious, his people will be prosperous, quite pros- 
perous. Whose government is prying, quite prying, 
his people will be needy, quite needy. 

Misery, alas ! rests upon happiness. Happiness, 
alas ! underlies misery. But who foresees the catas- 
trophe ? It will not be prevented ! 

What is ordinary becomes again extraordinary. 



CANON ON REASON AND VIRTUE. I 27 

What is good becomes again unpropitions. This be- 
wilders people, which happens constantly since times 
immemorial. 

Therefore the holy man is square but not sharp, 
strict but not obnoxious, upright but not restraining, 
bright but not dazzling. 

59. HOLD FAST TO REASON. 
In governing the people and in attending to heaven 
there is nothing like moderation. As to moderation, 
it is said that it must be an early habit. If it is an 
early habit, it will be richly accumulated virtue. If 
one has richly accumulated virtue, then there is noth- 
ing that cannot be overcome. If there is nothing that 
cannot be overcome, then no one knows his limits. If 
no one knows his limits, one can possess the country. 
If one possesses the mother of the country [viz., mod- 
eration], one can thereby last long. This is called 
having deep roots and a firm stem. To long life and 
lasting comprehension this is the Way. 

60. HOW TO MAINTAIN ONE'S PLACE. 

Govern a great country as you would fry small 
fish: [neither gut nor scale them]. 

If with Reason the empire is managed, its ghosts 
will not spook. Not only will its ghosts not spook, 
but its gods will not harm the people. Not only will 
its gods not harm the people, but its holy men will 
also not harm the people. Since neither will do harm, 
therefore their virtues will be combined. 



128 lao-tze's tao-teh-king. 

61. THE VIRTUE OF HUMILITY. 

A great state, one that lowly flows, becomes the 
empire's union, and the empire's wife. The wife al- 
ways through quietude conquers her husband, and by 
quietude renders herself lowly. Thus a great state 
through lowliness toward small states will conquer 
the small states, and small states through lowliness 
toward great states will conquer great states. 

Therefore some render themselves lowly for the 
purpose of conquering ; others are lowly and therefore 
conquer. 

A great state desires no more than to unite and 
feed the people ; a small state desires no more than 
to devote itself to the service of the people ; but that 
both may obtain their wishes, the greater one must 
stoop. 

62. PRACTISE REASON. 

It is Reason that is the ten thousand things' asy- 
lum, the good man's wealth, the bad man's stay. 

With beautiful words one can sell. With honest 
conduct one can do still more with the people. 

If a man be bad, why should he be thrown away? 
Therefore, an emperor was elected and three ministers 
appointed ; but better than holding before one's face 
the jade table [of the ministry] and riding with four 
horses, is sitting still and propounding the eternal 
Reason. 

Why do the ancients prize this Reason ? Is it not, 



CANON ON REASON AND VIRTUE. I2g 

say, because when sought it is obtained and the sin- 
ner thereby can be saved? Therefore it is world- 
honored. 

63. CONSIDER BEGINNINGS. 

Assert non-assertion. Practise non-practice. Taste 
non-taste. Make great the small. Make much the 
little. 

Requite hatred with goodness. 

Contemplate a difficulty when it is easy. Manage 
a great thing when it is small. 

The world's most difficult undertakings necessarily 
originate while easy, and the world's greatest under- 
takings necessarily originate while small. 

Therefore the holy man to the end does not ven- 
ture to play the great, and thus he can accomplish his 
greatness. As one who lightly promises rarely keeps 
his word, so he to whom many things are easy will 
necessarily encounter many difficulties. Therefore, the 
holy man regards everything as difficult, and thus to 
the end encounters no difficulties. 

64. MIND THE INSIGNIFICANT. 

What is still at rest is easily kept quiet. What 
has not as yet appeared is easily prevented. What is 
still feeble is easily broken. What is still scant is 
easily dispersed. 

Treat things before they exist. Regulate things 
before disorder begins. The stout tree has originated 
from a tiny rootlet. A tower of nine stories is raised 



130 lao-tze's taoteh-king. 

by heaping up [bricks of] clay, A thousand miles' 
journey begins with a foot. 

He that makes mars. He that grasps loses. 

The holy man does not make ; therefore he mars 
not. He does not grasp ; therefore he loses not. The 
people when undertaking an enterprise are always 
near completion, and yet they fail. Remain careful 
to the end as in the beginning and you will not fail in 
your enterprise. 

Therefore the holy man desires to be desireless, 
and does not prize articles difficult to obtain. He 
learns, not to be learned, and seeks a home where 
multitudes of the people pass by. He assists the ten 
thousand things in their natural development, but he 
does not venture to interfere. 

65. THE VIRTUE OF SIMPLICITY. 

The ancients who were well versed in Reason did 
not thereby enlighten the people ; they intended 
thereby to make them simple-hearted. 

If people are difficult to govern, it is because they 
are too smart. To govern the country with smartness 
is the country's curse. To govern the country without 
smartness is the country's blessing. He who knows 
these two things is also a model [like the ancients]. 
Always to know them is called profound virtue. 

Profound virtue, verily, is deep. Verily, it is far- 
reaching. Verily, it is to everything reverse. But then 
it will procure great recognition. 



CANON ON REASON AND VIRTUE. 131 

66. PUTTING ONESELF BEHIND. 

That rivers and oceans can of the hundred valleys 
be kings is due to their excelling in lowliness. Thus 
they can of the hundred valleys be the kings. 

Therefore the holy man, when anxious to be above 
the people, must in his words keep underneath them. 
When anxious to lead the people, he must with his 
person keep behind them. 

Therefore the holy man dwells above, but the peo- 
ple are not burdened. He is ahead, but the people 
suffer no harm. Therefore the world rejoices in ex- 
alting him without tiring. Because he strives not, no 
one in the world will strive with him. 

67. THE THREE TREASURES. 

All in the world call me great ; but I resemble the 
unlikely. Now a man is great only because he resem- 
bles the unlikely. Did he resemble the likely, how 
lasting, indeed, would his mediocrity be ! 

I have three treasures which I preserve and treas- 
ure. The first is called compassion. The second is 
called economy. The third is called not daring to 
come in the world to the front. The compassionate 
can be brave ; the economical can be generous ; those 
who dare not come to the front in the world can be- 
come perfect as chief vessels. 

Now, if people discard compassion and are brave ; 



132 lao-tze's tao-teh-king. 

if they discard economy and are generous ; if they dis- 
card modesty and are ambitious, they will surely die 

Now, the compassionate will in the attack be vic- 
torious, and in the defence firm. Heaven when about 
to save one will with compassion protect him. 

68. COMPLYING WITH HEAVEN. 

He who excels as a warrior is not warlike. He 
who excels as a fighter is not wrathful. He who ex- 
cels in conquering the enemy does not strive. He who 
excels in employing men is lowly. 

This is called the virtue of not-striving. This is 
called utilising men's ability. This is called comply- 
ing with heaven — since olden times the highest. 

69. THE FUNCTION OF THE MYSTERIOUS. 

A military expert used to say: "I dare not act as 
host [who takes the initiative] but act as guest [with 
reserve]. I dare not advance an inch, but I withdraw 
afoot.' , 

This is called marching without marching, threat- 
ening without arms, charging without hostility, seiz- 
ing without weapons. 

No greater misfortune than making light of the 
enemy! When we make light of the enemy, it is 
almost as though we had lost our treasure — [compas- 
sion]. 

Thus, if matched armies encounter one another, 
the tenderer one is sure to conquer. 



CANON ON REASON AND VIRTUE. 1 33 

70. DIFFICULT TO UNDERSTAND. 

My words are very easy to understand and very 
easy to practise, but in the world no one can under- 
stand, no one can practise them. 

Words have an ancestor; Deeds have a master 
[viz., Reason]. Since he is not understood, therefore 
I am not understood. Those who understand me are 
few, and thus I am distinguished. 

Therefore the holy man wears wool, and hides in 
his bosom his jewels. 

71. THE DISEASE OF KNOWLEDGE. 

To know the unknowable that is elevating. Not 
to know the knowable that is sickness. 

Only by becoming sick of sickness we can be with- 
out sickness. 

The holy man is not sick. Because he is sick of 
sickness, therefore he is not sick. 

72. HOLDING ONESELF DEAR. 

If the people do not fear the dreadful, the great 
dreadful will come, surely. 

Do not render their lives narrow. Do not make 
their lot wearisome. When it is not made wearisome, 
then it will not be wearisome. 

Therefore, the holy man knows himself but does 
not display himself. He holds himself dear but does 
not honor himself. Thus he discards the latter and 
chooses the former. 



134 laotze's tao-teh-king. 

73. DARING TO ACT. 

Courage, if carried to daring, leads to death ; cour- 
age, if not carried to daring, leads to life. Either of 
these two things is sometimes beneficial, sometimes 
harmful. 

" Why 't is by heaven rejected, 
Who has the reason detected ? " 

Therefore the holy man also regards it as difficult. 

The Heavenly Reason strives not, but it is sure to 
conquer. It speaks not, but it is sure to respond. It 
summons not, but it comes of itself. It works pa- 
tiently but is sure in its designs. 

Heaven's net is vast, so vast. It is wide-meshed, 
but it loses nothing. 

74. OVERCOME DELUSION. 

If the people do not fear death, how can they be 
frightened by death? 

If we make people fear death, and supposing some 
would [still] venture to rebel, if we seize them for 
capital punishment, who will dare? 

There is always an executioner who kills. Now to 
take the place of the executioner who kills is taking 
the place of the great carpenter who hews. If a man 
takes the place of the great carpenter who hews, he 
will rarely, indeed, fail to injure his hand. 



CANON ON REASON AND VIRTUE. 1 35 

75. HARMED THROUGH GREED. 

The people hunger because their superiors con- 
sume too many taxes ; therefore they hunger. The 
people are difficult to govern because their superiors 
are too meddlesome ; therefore it is difficult to govern. 
The people make light of death on account of the in- 
tensity of their clinging to life ; therefore they make 
light of death. 

He who is not bent on life is worthier than he who 
esteems life. 

76. BEWARE OF STRENGTH. 

Man during life is tender and delicate. When he 
dies he is stiff and stark. 

The ten thousand things, the grass as well as the 
trees, are while they live tender and supple. When 
they die they are rigid and dry. Thus the hard and 
the strong are the companions of death. The tender 
and the delicate are the companions of life. 

Therefore, he who in arms is strong will not con- 
quer. When a tree has grown strong it is doomed. 

The strong and the great stay below. The tender 
and the delicate stay above. 

77. HEAVEN'S REASON. 
Is not Heaven's Reason truly like stretching a 
bow? The high it brings down, the lowly it lifts up. 
Those who have abundance it depleteth ; those v/ho 
are deficient it augmenteth. 



136 lao-tze's tao-teh-king. 

Such is Heaven's Reason. It depleteth those who 
have abundance but completeth the deficient. 

Man's Reason is not so. He depletes the deficient 
in order to serve those who have abundance. Where is 
he who would have abundance for serving the world? 
It is the man of Reason. 

Therefore the holy man acts but claims not ; merit 
he accomplishes but he does not linger upon it, and 
does he ever show any anxiety to display his excel- 
lence? 

78. TRUST IN FAITH. 

In the world nothing is tenderer and more delicate 
than water. In attacking the hard and the strong 
nothing will surpass it. There is nothing that herein 
takes its place. The weak conquer the strong, the 
tender conquer the rigid. In the world there is no one 
who does not know it, but no one will practise it. 
Therefore the holy man says : 

"Him who the country's sin makes his, 
We hail as priest at the great sacrifice. 
Him who the curse bears of the country's failing 
As king of the empire we are hailing. " 

True words seem paradoxical. 

79. KEEP YOUR OBLIGATIONS. 

When a great hatred is reconciled, naturally some 
hatred will remain. How can this be made good? 



CANON ON REASON AND VIRTUE. 137 

Therefore the sage keeps the obligations of his 
contract and exacts not from others. Those who have 
virtue attend to their obligations ; those who have no 
virtue attend to their claims. 

Heaven's Reason shows no preference but always 
assists the good man. 

80. REMAINING IN ISOLATION. 

In a small country with few people let there be 
aldermen and mayors who are possessed of power 
over men but would not use it. Induce people to 
grieve at death but do not cause them to move to a 
distance. Although they had ships and carriages, 
they should find no occasion to ride in them. Although 
they had armours and weapons, they should find no 
occasion to don them. 

Induce people to return to [the old custom of] 
knotted cords and to use them [in the place of writ- 
ing], to delight in their food, to be proud of their 
clothes, to be content with their homes, and to rejoice 
in their customs : then in a neighboring state within 
sight, the voices of the cocks and dogs would be 
within hearing, yet the people might grow old and 
die before they visited one another. 

81. PROPOUNDING THE ESSENTIAL. 

True words are not pleasant ; pleasant words are 
not true. The good are not contentious ; the conten- 



138 lao-tze's tao-teh-king. 

tious are not good. The wise are not learned ; the 
learned are not wise. 

The holy man hoards not. The more he does for 
others, the more he owns himself. The more he gives 
to others, the more he acquires himself. 

Heaven's Reason is to benefit but not to injure; 
the holy man's Reason is to act but not to strive. > 



TRANSLITERATION OF THE TEXT 



SZE-MA-CH'IEN ON LAO-TZE. 



m 



imj 



t sz* 835, (ssu) 
<ma 571, 



i7g: /s'z'en 980, (ck'z'en) 
PlI 'skz 760, (shzh) Historical 
|jp. ^z"340, [cki) Records 
^£ lao 508, [of] the old 
Jjf^ te' 1030, (tzu) philosopher 
chw'en 119, a tradition 



|JJ ,«?' 835, [szu) 

J§ ' ma57i > 

pgb t ts'z'en 980, (ch<zen) 



1130, says : 



Jizang 189, (hsiang) county, 



[of] the good 
man's bend 



pfg £'#A 458, (o&'#) 
'IHI *>« 287, [jgn] 
«gft '#5*8, village, 
/^ J an 286, (/?«) a man, 
4g, Q >/ 1079, (>w*) indeed. 



sing' 810, (hsing) [His] family 

[was] 
'// 520, the Plum 



J^ ***"' 763, gentry. 

^5?J jnzng 600, His proper name 

TBT "rk 720, (^rr) [was] Ear. 

^5^ ^2" 1032, (As«) His appellation 
' 4 [was] 

AtX & ^ 7°7y Prince 

[War yang 1071, Positive principle 



~J£. 'lao 508, The old 

JZ+ 'r^z' 1030, (tzu) philosopher 

,che 38, [was] one 

'£■/&'# 94, [of] the bramble state, 
-W* «£«« 436, [of] the thistle 

hzen' 201, (hszen) province, 

/z*' 522, [of] grinding 



— /^ «*«* 764, [By his] posthumou 
pM title 

|-*j yueh 1130, [he is] called 
jtan 849, the Long lobed. 



tel ,^«' 47, (chou) In the state of 
/Hi Plenty 



r^ g? 'j^^« 755, (shou) he was in 
■41 charge of 

Jj||£ Js'angg^o, the secret 

fcgj -f/^zA, 770, archives 



142 



lao-tze's tao-teh-king. 



j^ t chi 53, [chih) as their 
Jbj£ 'j/zz* 760, (s/zz7z) historian, 
4tt '^ 1079, [yeh) indeed. 



j{R '^z» 2ii, [hsiu) mouldered. 

jnA l i 279, [a final particle] 

^6S tuh 921, (/«) Alone 

~f-f* JcH 342, (<r/zz*) their 

^^ .yen 1083, words 

/E tsai' 941, exist 

"HI "^ 720, {err) only. 

no 

4 <:^« 47, [chou) the state of y 

Plenty 

tsiangqfy, [chiang) in order to R '^'z/974, (<r#zVA) Further, 



«J|j '£<««£- 465, 

J Z i 'tag' 1030, (£Z# 

j^z'/z, 768, went to 



• I 



Confucius 



wan 1042, [wdn) consult 
Hi 520, on ceremonials 

"tfe i yu 1118, with 

■7* '/<z<? 508, the old 

- fT» '^2' 1030, (/s«) philosopher. 

IV. 
,rK '/a<? 508, The old 

J3L '^2' 1030, itzu) philosopher 

pf yue/i t 1 130, said : 

J3L *tsz' 1030, [tzu) You, sir, 

tjj£l j«' 817, [shuo] of whom 

J]^" h yen 1083, you speak 

dbg , V^/ 38, the ones 

-tt* ,^'2*342, (<^z) these 

• ^/^^ 286, (/£#) men 

jflgj jy# 1 125, and 

fr pjl fe ^«^,454, (^») their bones 



t kiai 358, [chieh) altogether 
JHj, '* 278, have 



Jf * t kiiin y 418, (ckun) the superior 

JHZL '^ 2 ' 1030* (* 2 ^) sage 

41!. r>£ 872, when obtaining 

"H"*. ( £'z 342, (chi) his 

JjS: t^z 759, time 

0|| rV/k, 956, (/**) then 

q||? £zV 353, [chia) he rises; 

^K /». 7i7» [when] not 

j@EL teh 872, obtaining 

*Bl • / ^' z "34 2 > (***') n i s 
( snz 759, time, 
tse& t g$6, (£s*) then 



i p'ang 661, [like] a drifting 
plant 

'lei 511, he is carried about 



jTff 4 V/z 719, [err) and 

4t* Jting 207, [hsing) wanders. 

VI. 
^J* A w# 1060, I 

A w#;z 1041, (w2n) heard 



fcjp* fihi 53, (r/iM) it, 
Jiang 524, a good 
*ku 434, merchant 

*2H c jA«» 736, (sA*#) deeply 



TRANSLITERATION 
£1 



143 



"fe^ ,^/« 1118, to 



% kiai 358, (ckiek) all 
fc w« 1059, have no 
yih t 1092, (^z") use 



Js'ang 950, conceals [his treas- .2- *ts£ 1030, 
ures] «# 



(tea) 



-JfcJ* y^, 296, (y<?) as if 



^/* ,c/« 53, (c/zz'/z) 



( the sir's 
C (viz., your) 



* 



hu 227, (few) [his house were] Jjll> .**** 735, {****) person. 
empty. *^ O 

fciicn 418, [chun) The superior 5oL 6 w« 1060, I 

7j2, 1030, [tsu) sage 

shing 772, [sheng) of perfect 

te^, 871, (^) virtue 

^w«£- 1146, [in] countenance -f* 7j2 ' I0 30 (^«) to you 

#za<?' 582, [and] outward mien 



Hy $»' 817, (skuo) that [rel. pron.] 



/fci /SW 326, 



communicate 



dbtl y?^ 296, (y?) 



JUL* jok t 2Q6, {Jo) resembles 



in this way, 



/£3sO 

z 



b yu 1120, the stupid. 



VII. 

*k*u 445, (<r£«) Let depart 

'tsz' 1030 (tew) ) , 

f the sir's 

« 7 • 1 1 't\ f (viz., your) 
V/jz 53, fcfe^) J v J ' 

% kiao 368, {chiao) haughty 

*k y i 348, air, 

t to 909, [yourl many 

^z/^, 1139, [y%) wishes, 

faV 849, [your] affected 

ttf seh t j2j, [s2) colors, 

yu 1125, and 

4 jz"« 1101, [your] exaggerated 



Confucius 



^ 

4 



J© 






<r/zz" 61, [chih) intentions. 

O 

shi ' 762, (««) These 



j^z" 762, («# 
Srt »»"A 719, {err) and 
p| 7 278, that is all. 

VIII. 
^[^ •#««£• 465, 

■ I « Vjz' 1030' (tezZ) 

-■ Ij * '£'# 445, (<r/z'z7) departed. 

gS w/z" 1054, He addressed 

m zV' 879, his younger 

« * Y* 7^2' 1030, (te#) followers 

fr-»| jj/«^/z, 1130, saying : 

*"*7 O 

e|| '«z«<? 632, The birds 

-^j 4 w» 1060, I 

^H fh* 53' [chif 1 ) know 

HI c /^'z 342, fcfe") they 

HH b nang 616, [ntng) can 



i 4 4 



LAO-TZE S TAO-TEH-KING. 



.fez 136, fly. 



TH H yu 1119, The fish 



jwu 1060, I 



^H ft 17 ' 53i [chih) know 
^fT fit 342, (<:/«) they 
UH Jiang 616, [ntng) can 



^zw 1 1 12, swim. 
O 

jA*#' 756, The beasts 



• ££ ' .«/« 1060, I 

pj * 

■QM <P nz 53> (<^ z '^) know 

" M. ,^'2342, (c/zzj they 

Bg jtang 616, (#2#£-) can 

~t»» '/j£# 961, run. 



* 












IX. 

Yspk 961, For the running 

'eke 38, ones 

*&o 425, 

/2 7 8, 

4 w/z 1047, make 

'wang 1044, nooses. 

«^/« 1112 For the swimming 

t tfA^ 38, ones 

*k*o 425, 



*£V 425, J 
V278 ) 






jvii 1047, make 
Jun 566, nets. 
„/&' 136, For the flying 
% chi 38, ones 



z o 425, 
z 278, 



V oc 



m 

"TJfo jv e ' 2 ' 1047, make 
3~@ A«»£"95i, arrows. 
X. 

^y> chi* 60, (o&z'/fc) With reference 
Hfc^ c< y# 1118, to 



HI 



lung 567, the dragon 



.w« 1060, I 



Jf\ puh t 717, [pu] not 

Hp Jiang 616, («£«£-) can 

•¥0 ,^ z * 53. {chih) know 

^ffi ,£'z 342, [chi) his 

*^jpT iShingyyi, (shing) bestriding 

Jung 155, the wind 

^££ h yun 1142, [and] clouds 

Hjj 6 V/z 719, (<?rr) and 

H 'shangy^i, ascending 

HP fieri 897, Heaven. 

35E .w« 1060, 1 
1=1 

,£&> ,^z« 398, [chin) at the present 

9 

R 7>A, 293, (/«?) day 

kien* 385, (ckz'en) saw 



»^|£- Vdtf 508, the old 

•5-» Vss' 1030, (Az«) philosopher. 
^ O 

"f^ £7 342, {chi) [Might] he 

jlpS t,yiu 1112, be like 
§E lung 567, the dragon? 



3ffi *^ 1078, [query.] 



TRANSLITERATION. 



145 



J&* J,ao 508, the old 
«2L % tsz 1030, [tzu) philosopher 
*(££• sz'u 811, practised 
igi tao 867, reason [and] 
teh t 871, virtue. 



7R. k'z 342, [chi) His 



XIII. 
g3 fcwan 472, The frontier 

>^. /z^' 546, officer 



Yin-H'i 



BE! cheu 47, ((f/^^) in the state of E=j. shz" 762, (ssu) 
/PJ Plenty /£ 



/^zWz, 209, [hszao) doctrine 
M V 278, in 
Fjf ^2" 103 1, (z^zZ) self- 
K=£ 'j^z'w 1103, concealment, 
4fi£ tivu 1059, [and] not having 
1Zf-*i jning 600, name 
4 w/z 1047, consists 
wu' 1062, aspiring after. 
XII. 
JS' «^ 437> [chu] He sojourned 

>jft *kiu 413, (<r/zz«) for a long time 

"/* t <r^z 53, (<r/zz/z) he [did]. 

H £zV#' 385, [chzen) He saw [pre- 
,/U saged] 

EEl <rA?z* 47, [chou) the state of 
/Pi ' Plenty 

!•_, t <r^z 53) {chih) of 
*^J* skwaz'785, the decay 

^2f ' w ^ 2 ' ^ I2 > tnen 

3§§C w * ^ " , ^> * n consequence of it 

-^v* '£'# 445, (<r/z'«) he departed 

^f^ chV 60, (<:/£zA) and came to 

gal fcwan 472, the frontier. 



•3EJ* y»« 1 102, 

a jpy' Vz'z' 180, 'Vzsz') 

|-^[ _yz^ 1130, said : 

J| -» 73-2' 1030, (/s#) you, sir, 

Jj?l* t tszang 967, {chiang) are going 

D=£ ^zVz 1103, to withdraw 

2& 'z 279, [a final particle]. 

*jIH Juicing 366, [chiang) I urge 

6 a/# 1047, for 

Vz^v? 627, me 
^ f/zz^' 90, to compose 
§1= qs/iu 774, a book. 

XIV. 
tEA ' yu 1118, 



then 



.r|£. /ao 508, the old 
■T « l tsz' 1030, (£s#) philosopher 
/y 'naz 612, thereupon 
3sr c£»' 90, composed 
]^f^ s£# 774, a book 

's7zang74i, of a former 
r^ /zzV 183, (>foztf) and a latter 
lipijC tfien 690, part 
==£ fc jv^?z 1083, discussing 
j»|=} fcw? a 867, Reason 

teh t 871, [and] Virtue 



146 



LAO-TZE'S TAO-TEH-KING. 



*jjf\ fhi 53, [chih) of 

]i=f* V 282, the concepts 

-Jf# 'wu 1060, [in] five 

■~ T * t ts'zen 980, [ch'z'en) thousand 

ffic ^z* 1121, and some 

: — { ^yen 1083, words ; 

Sjj Irh 719, (*rr) and 



^p* \£'# 445, (rA'«) he departed, 

TjL o 

Jag, ?«<?/z, 603, (?«<?) not [one] 
531 ^A*53, (cA/fc) knowing 
7H- ^'z'342 (<:^z") his 
Wl* jw' 817 (^«<?) [place] where 
pchung 106, he died. 



THE OLD PHILOSOPHER'S CANON ON 
REASON AND VIRTUE. 



«=!£ 'Lao 508, The Old 



IF 

V 



Hsz* 1030, [tzu) Philosopher's 

tao 867, Reason 

teh. 871, {tt) [and] Virtue 

% ching{^o\) Canon. 



I* 'shangj^i. Former 
Tg|r t p*zen 690, part. 



ffo cKang 740, the eternal 
lit toe*' 8C7, Reason. 
ff\ jning 600, The name 
Pj ( k f o 425, that can 
£Z t ming 600, be named 
^p tf& I 36, is not 
ffj L ch x ang 740, the eternal 
4£j rning 600, name. 



,5^ t? 8 79> 
««• ^2%, 1095, 
•^^ chang 22, 



f I 77 884, Realising 
^M*/ao' 867, Reason. 

1. 

Vjlf zfao' 867, The reason 

Pf'^'o 425, that can 

^Qtad' 867, be reasoned 

o 
^p t fe'i 136, is not 



3{F£ jvu 1059, Not-having 

Chapter 1. ^K jning 600, name 

^^ /%» 897, fis] heaven 

$fj ^ 879. and earth 

^ j***53. (tzu)oi 

7jj!j. x shi 761, (ss£) the begin- 

o ning. 

A=% *yiu 1 1 13, Having 

£ZL i mi?ig 600, name 

EpL zvan' 1040, [is] the ten 

thousand 
6$ft zvuh. t 1065, things 

(Chapter 1.) 



148 

^ fhi 53. (tzu) of 
4|r 'ww 605, the mother. 

in. 

mT ku' 434, Therefore 

***** 

\G?I ch'ang 740, eternally 

nlffi ,zt^ 1059, not-having 

'SAy^ I]: 39» desire 

JL^ V278, thereby 

|j?0 fezvan 474, [one] sees 

JpL ,£#V 342, its 

"piP miac? 592, spirituality. 
" o 

j^l fWang 740, Eternally 
/jg f ^'w 1113, having 
$j?yti 1 139, desire 
j/J V 278, thereby 
S|H fizuan 474, [one] sees 
JEJL t c^V 342, its 

chiad 371, limits. 



LAO-TZE S TAO-TEH-KING. 



Jt|j f s '^ io 34» ifzu) These 
ppj Hiang 526, two 
5|| V^<? 38, things 



hVl 4 VA 719, (*?rr) but 

T 4J* ?' 281, different 

^£* jning 600, [in] name. 



v. 



J^n fu?ig 933, [Their] same- 
ness, 
=||? z^«fV 1054, called is 

^ *£** 53. (^«) it 

>[f Jiiien 231, (hsueri) mystery 

^E? Jiiien 231, (hsueri) The 
mystery 

J>* 4 C/fo' 53, (^^) Of 

^7 jyzV 1 1 14, again 

^y\ Jiiien 231, (hsueri) a mys- 
tery. 
chung 1 108, (tsung) all 

^ tfzzatf' 592, spirituality 

*/* { £&2 53, (tzu) Of 

m waw 576, (men) the gate 



Jg tf ' 879, 



'rh' 721, 



- Chapter 2. 



■3|£ phang 22, j 



^ *yang 1072, Nourishing 
^ 4 5^a« 735, [one's] person 

1. 

JrJ fungVZZ* [are] the same ^fcfien 897, ) j h 

0$ e&'icft 98, in origin ~J? hza' 183, (Asza) ) world » 

(Chapters 1-2.) 



TRANSLITERATION. 



149 



^ '** 



yj^ fhii 358, [when] all 

Art fhi 53, know 

-^= ¥^ 'ra^V 586, beauty 

*>* 4 ^2 53, (few) in its 

^S ,zt/« 1047, acting as 

:=p2 'meY 586, beauty, 

o 
iEJf 4 S£' 834, (ssu) then [there Am ( siang 790, (hsiang) mu 



[yzw it 13, existence 

3HE x zf# 1059, [and] non-exis- 
tence 

j|>Ej t siang 790, (hsiang) mu- 
tually 

£p jshang 742, (seng) are pro- 
o duced. 

|||| A «a« 614, The difficult 

3pr* &\ 281 [and] the easy 



is] 
3K wit 1063, ugliness 

P% V 278, only. 



|H ^V 358, [When] all 

ibji ^2 53, know 

£|f§; sharC 752, goodness 

"/* ^e 53, (tew) in its 

^c§* A ze/« 1047, acting as 

^§ shart 752, goodness 

Jj^ ^2-' 834, (ssw) then [there 

^ ^»" 717, not 

§§* s/zajz' 752, goodness 

"pt / 278, only. 

in. 
j|j£ &w* 434, For 



tually 
Jgl fh'ing 77, (ch'eng) are 

o perfected. 

-f^ cftayig 27, The long 

2JJJ 'tzvan 937, [and] the short 

/j^J i sia?ig 790, (hsiang) mu- 
tually 
king 206, (hsing) are 
shaped. 

2|C ( ^ao 324, The high 

T* /zza' 183, (hsia) [and] the 

, ■ low 

/f t siang 790, (hsiang) mu- 

'" tually 

jijhf fhing 408, (ch'ueng) are 
(3 inclining. 

p£ ,^'w 1 100, Tone [and] 

s 



t shing 771, (sheng) voice 

/JvH t siang 790, (hsiang) mu- 

tually 

TpQ ,Az^o 254, (/*<?) are har- 

o monised. 

R|[ tsHen 981, (ch'ieri) The be- 
13 J fore [and] 

4^? 7z£w' 175, (hou) the after 



sia?ig 790, (hsiang) mu- 
tually 

•SWZ 826, follow. 



(Chapter 2.) 



*5° 



lao-tze's taoteh-king. 



IV. 

| shf 762, (ssic) ) 3b 

. r Therefore ^^ 

3y? shang 1 773, (sheng) the ,/f\ 
holy 



yl A /aw 286, (/*?«) man 
Kjl V## 94, dwells in 
SJ^Zfw 1059, not- 
^ t wei 1047, doing 
2* ^* 53. {tzu) in his 
^p. sh? 764, (ssz2) business. 

>• o 

*|~jr Jiing 207, (hsing) He 
practises 

•y* A _^w 717, not- 

v 

g ^rc 1083, saying 
1^2 f hi 53, (te£) in his 
' chzao 9 372, education. 



3 

o 






z^aw' 1040, The ten thou- 'MB 
sand ' ^ 

q$j ze/w/z 1065, things ^K 

'Tp teo/z 1005, arise 

^p=| t ^w 1082, there ! 

ffjl £ V^ 719, (^rr) and 

y[\ ,^« 717, not 

raS /sV 1033, (tew) he refuses ^g 
— ~ ' [them]. * o 

(Chapter 2.) 



VI. 

t shang 742 (sheng) He 

produces 
/r# 719, (^rr) and 

^« 717, not 

yiu 1 1 13, he owns. 

zuei 1047, He acts 

A VA 719, (err) and 

j*w 717, not 

shz' 761, (J5«) he claims 

Jzung 460, Merit 

jch'ing 77, (ch'eng) he ac- 
complishes 
x V# 719, (^rr) and 

A /w 153, not 

fhil 437, he dwells. 

VII. 

J'u 142, Forasmuch 
zuei 1049, just [as] 
,_^w 717, not 
fhil 437, he dwells 






s/zz' 762, (ssit) ) 



H 278, ) 

if u J 5%> not 

£## 445, he departs. 



therefore 



TRANSLITERATION. 



151 



St 

m 



W 879, 
t san 723, 
fhang 22, 



Chapter 3. 



^\ t j>u 717, Not 
pf chiert 385, seeing 



( ngan 620, Keeping at rest jJT f £ f o 425, [that which is] 
jnin 597, the people. 



^\ «i^ 7 T 7> Not 



* 

it 



& 
* 



shang' 741, (hsang) ex- 
alting 

,AzVw 197, (hsze?z) the 
worthy 

' skz j6i, (sszi) causes 

.»»» 597, people 

^u 717, not 

(Chang 29, (tseng) to emu- 
late. 

n. 

t ^w 717, Not 

kvueV 484, prizing 

( wa« 614, the difficult 

teh> 872, (/'<?) to obtain 

fhi 53, (/e«) of 

/z<£'<2* 256, treasures 

'shz 761, (ssz/) causes 

A #zz>2 597, people 

t ^ 717, not 

t tvez 1047, to commit 

tad 868, theft. 



-fr/^ yi? 1138, [to elicit] desire, 
ff***M««) causes 
)]i\ ( sz>z 8c6, (hsin) the heart 
/K { j*« 717, not 

5a. Iwart 570, to be disturbed 



IV. 



-& s/z/' 762, (SS#) 

JgV278. 



> Therefore 



p& shang' 773, {sheng) the 

holy 
y^ ,/a« 286, (jen) man 

/?* <^' 53, (tzu) of 
^ //^ 

IP ^" 59' i c fi*h) the govern 
_o ment 

Jiii 227, (/zsz7) empties 

Jal fhH 342, their [the peo- 
ple's] 
)]i\ t s/w 806, {hsin) hearts, 
o 

~~f§£ s/«% 769, [and] fills 
t Th. 4 <:/z7 342, their 

f]M \f u I 5 T » stomachs, [the in- 

o ner ; the soul] 

5}M /^ 295, (jao) he weakens 



JEL fhH 342, their 
(Chapter 3.) 



152 



lao-tze's tao-teh-king. 



JU> c hi' 61, {chih) desire [but] 

o 

vS k c fti an g 3^6, strengthens 
^ rfC*>' 342, their 
fjff* £w/z 454, bones. 



v. 



j^j ch'ang 740, Always 



£ 'shi j6i, (ssii) he causes 

|jl x m*» 597, people 

ffifli ,zt/& 1059, not 

4n t db" 53, (drAz'/z) to know, 

$& jvu 1059, not 

jKfrjyw' 1 138, to be desirous. 

o 
4j£$ 'shi 761, (ssii) He causes 

«d^ jfa 142, those 

&tt 4 cAz 53, (chih) knowing 

p=?£ VA<? 38, ones 

^K ^w 717 not 

Wjf f £#?z 312, to dare 

#i£ zf<?V 1047, to act, 

jftj 'ye i°79» (>'^) indeed. 

VI. 

E±l wdi 1047, [When] he does 
fttHt^w 1059, not- 
^=Sj jvei 1047, doing 



|J /s^A, 956, {tsi) then 
9H£ x 2x/w 1059, there is nothing 
^fs t £u 717, not 
Vp| dfo"' 59, (chih) governed. 



W tf ' 879, 
E9 ^" 836, 
Jp. fhang 22, 



Chapter 4. 



ffiv ,z^w 1059, Not having 
W% x yuen 1133, source. 

1. 
&Z too' 867, Reason 

JoJ fh'ung 109, ^t'sung) [is] 

* empty, 

fm VA 719, (^rr) and 

EEj yung > 1 149, in employing 

V^ ^Az 53, (tew) it 
o 

m^ A^6>, 259, apparently 

/y< i$ u 7 I 9» [it is] not 
,ying 1 106, exhausted. 



yuen 1131, Profound [it 
is] 
2|& A Aw 224, (As?) Oh ! 

sz" 837, (ssw) it resembles 



vuan> 1040, the ten thou- 
sand 
zvuh, 1065, (z^w) things 



(Chapters 3-4.) 



TRANSLITERATION. 



153 



!>^ {hi 53, (tzu), of 



t shuz 781, 



whose 



£S /s«;/ 6 ^ 1021, (chung) the ^ ^ 53, ^^' 
ancestor. _> 

-?* c /j^ 1030 (£zw) son [it is]. 
o 

Jp siang' 792, [hsiang] It 
seems to be 

*5f ft' 880, ) 

[■ God's 

-4t^ szVw 799, {listen) antece- 
JX i dent. 



ts'c? 1004, It blunts 
*H* % fh'i 342, its [own] 
7W 302, sharpness. 

fhi'e 359, It unravels 

jffi t <:^V 342, its [own] 

£21 ,/ara 129, (./Wz) fetters. 

o 
T^n ^ze/o 254, It harmonises 

jjj* t £#V 342, its [own] 

A^ Jiwang 478, light. 

|qj fung 933, It identifies it- 
self with 
JgL <^ 2 34 2 » * ts [own] 

W& ck ( a?i 20, (chfoi) dust. 



^a^' 12, It is tranquil 

*?j* /*z 179, (hsi) Oh! 

llj 5^" 837, (ssu) it seems 

7(=XJoh i 296, (>') like 

/1J. ts'un 1020, to remain 
o 

£=j Z67/ 1060, I 

^j\ ,^w 717, not 
53I t^i 53. (^^) know 



- 



*=§ ^ 879 

jN" ( z^z^ 1060, 

^j& fhang 22, 



Chapter 5. 



Jjj§ 4 A# 227, Emptiness's 
J^ yimg' 1 149, function. 

1. 
^P /V^w 897, Heaven 
-&jj ft" 1 879, [and] earth 
A^ ^u 717, are not 

zf— ,/aw 287, (./Vw) humane. 

o 

PJ V 278, They regard 

■jjjfjf wa«' 1040, the ten the 
P** sand 

2X/w^ a 1065, (zvu) things 

wei 1047, as 



4j3 /s f w 91, grass- 

Jfrt f &*?w 329, (&oz/) dogs. 
(Chapters 4-5.) 



154 



LAO-TZE'S TAO-TEH-KING. 



7?fu skang' 773, (sheng) The 

Jl .. h ° ly 

J\ J an 286, (jen) man 

S\* ^u 717, is not 

4 * x ya« 287, (./?«) humane. 

o 
l/I V 278, He regards 

"tit '^as' 707, the hundred 
7W: 52>^' 810 (hsing) families. 

1=£ jvei 1047, as 



ts'u 91, grass- 
Jnl &<?w 329, (&cw) dogs. 



in. 



~}C fHen 897, Heaven 
^ &"' 879, [and] earth 

*2S <^ 2 53' (^^) °^ [between] 
m] fhien 381, the space, 
^|^ £#3 342, it 

yiu 1 1 12, is like unto 
fo 915. 



</|\ ^w 717, not 

W? ^ f £ 458, it collapses. 

o 
Jgjj ^«^' 932, It moves 

Jjl V>& 719, (err) and 

1j|£ f .y# 1 1 26, more and more 

rTj ch'uh^ 98 issues. 
o 

^£ fo 909 

"q .jy^rc 1083 

shu 777, (s&) frequently 
chHung 420, is exhausted 

/f\ ,^u 717, Not 

ifrn ./# 2 ^7, likely 

ZtfX'sheu 755, (shou) will he 
,- keep 

olj fhung 105, (tsimg) the 
o middle [path] 



A gossip 



jjR fo' 1 879, 

r?v &^, 562, 

^$» fhang 22, 



Chapter 6. 



a bellows >#C *«* , * I W 77 The completion 
yoh, 1 1 17, (jyo) ) |£ siang 1 792 of form. 



2£B y^w 224, indeed. 



IV. 



<j^ 'ku 453, The valley- 



JiU 227, (Asfl) [It is] empty jj^ sh % n ?37> { s hen) spirit 

fjy ' 4 r/* 719, (err) and ^4^ ,^w 717, not 

(Chapters 5-6.) 



TRANSLITERATION. 



155 



/rj* 'sz' 836, (ssii) dies. 



shV 762, (ssw) This 



^B z<^7 ' 1054, is called 

^Jf hilen 231, (kstien) the mys- 
terious 
{fcJ^ 'fin 697, woman. 



>£? ^afe« 231, (ksiien) The mys- 
terious 
Vf 'fin 697, woman 

V^ 'chi 53 (te#) of 

Ft jnan 576, (ra^z) the gate, 

*J& ski' 762, (ss£) this 

gB zt^V 1054, is called 

yP £ien 897, [of] heaven 

jfy W 879, [and] earth 

JJ# <£a« 317, (&e?z) the root. 



ff} **"' 879, 
J- - fc*£&, 987 



■ : ^ (Chang 22, 



Chapter 7. 



^Q /'ao 869, Dimming 
^ ( kzvang 478, radiancy. 

1. 
^F fien 897, Heaven 

■J^ ch'ang 27, is eternal, 

£[{j #' 879, earth 

At ic/izu 413, is lasting. 

_ o t 

y? zf'zVtt 897, Heaven 

^ **' 879, [and] earth 

pfr su 1 817, {hsuo) ) the reason 

J£J V 278, ) why 

§12 x w « w ^" 6l6 « ( nen ^) [they] 

are able to be 



^zWz 593, Continually, 
^ A 7W2Vw 593, continually 
$fj? >o^ 296, (ji) it seems 



^fe /s'ww 1020, to remain. 

JB j'z^ 1149, (Jung) In us 

ing 
7 «^ w " 53» (te«) it 

^^ J^« 7*7. [there is] no 

tint ch'in 402, effort. 

(Chapters 6-7.) 



ch'ang 27, eternal 

R f £sYtf 974, (chieh) and 

^t t ^2« 413, lasting 

^ 'che 38, that 

o 
CJ H 278, is because 

"H* cKi 342, they 
/Tv ttu 717, [do] not 

H tsz^ 1 03 1, (£?£) themselves 
Zp - sh'ang 742, (sheng) live 



i56 



LAO TZE's TAO-TEH-KING. 



m 



ku' 434, that is the reason. fffl: J*>u 1059, is not 



ti 



jiang 616 («*«£■) [They] ^ >** 835, (ssw) self-inter 

can ested ? 

cVang 27, eternally 3fB ^ io 7 8 ' [Particle of inter- 
1 o rogation.] 

jfc 4 5^a«^ 742, (sheng) live. j|fc ^' 434> Therefore 

Bg nang 616 {neng) [he] can 

Jw chHng 77, (ch'Sng) accom- 
/yv * * plish 

S { ^V 342, his 



a 



A 



11. 

Syfo*' 762, (SS#) ) 

> Therefore 
V 278, ) 

shang' 773, (sheng) the 

holy 
A /aw 286, (,/ew) man 



4/ s^' 835, (ss£) self-interest. 



^^ /*£«' 175, (>fo?w) puts behind ^£f ^> g~g 






^7 342, his 

( shan 735, (she?i) person 

x VA 719, (err) and 

( shan 735, (shen) [his] per- 
son 

4 szV^ 799, (hsieri) comes to 
the front. 

waV 1037, [He] rejects 



J^ $ah % 647, 
■ : 3^ fhang 22, 



Chapter 8. 



Jjjj ^'^ 281, Easy by 
d&fc sz'w^ 809, nature. 
1. 
l-» 'shang 741, Superior 

s Sa shart 752, goodness 







c#7 342, his 

5^a« 735, (shen) person 

Irh 719, (*?rr) and 

t shdn 735, (shen) [his] per- ^^ ( shuz ySi, Water 

son 
Js'un 1020, is preserved. 

,*%* 136, Is it not 

V 278, because 

fhH 342, he £j$J wuh^ 1065, things, 

(Chapters 7-8.) 



p& 70^ 296 (72) resembles 

ylf 'shut 781, water. 
o 



Sm shan' 752, well (in a good 

iZr t wa y) 

Xy li % 521, benefits 



^aw' 1040, the ten thou- 
sand 



TRANSLITERATION. 



157 






Irh 719, (err) yet 
( £u 717, not 



PI* x ^^ 1083, In words 



e? 



shaft* 752, it chooses 



fhang 29, (tseng) it quar- t=| szV 807, (hsin) faith, 
rels. o 



P$ 



ching* j6, (cheri) In govern- 
ment 
shan' 752, it chooses 



$fe c/h" 59, order. 

„*3 



A 
Z 

m 

ss. 

sE 



V/^ f w 94, It dwells in 

chimg* 108, (tsung) all 

jaw 286, (./Vw) the people 

jdk" 53, (^w) their 

s*' 817, (As**) place which Jf| *"*«& 6l6 » ( w ^) abilit y 

«/«' 1063, is loathed. W) tung> 932 ' In itS movements 

Slfe shan' 752, it chooses 



sM' 764, (ssu) In business 
shan 752, it chooses 



1=1 

o 



5^v 



1=1 



ku' 434, Therefore 
^2 333, it approaches 
t yu 1 1 18, to 
tad 867, Reason. 

in. 
chil 437, For a dwelling 

shan 1 752, it chooses 

#' 879, the [level] ground. 

'sin 806, (hsin) For a heart 

shan' 752, it chooses 

yuert 1131, the eddies. 

tjyw 1 125 In generosity 

shan ,f /^2, it chooses 



Jan 287, (/£«) humane- 
ness. 

(Chapter 8.) 



Kp -f^ 759, (ssu) time. 
J * [rhythm] 



~fc ^w 142, Forasmuch 
'pffi Tjuei 1049, just as 

/^> ^u 717, not 

«frf (Chang 29, (tseng) it quar- 
7© rels, 

jVJf &*' 434, therefore 

SHE zfz/ 1059, not 

yf[] t yiu 1 1 10, it is rebuked. 



158 



LAO-TZE'S TAO-TEH-KING. 






W 879, 
K kiu 413, 
chang 22, 



m 



2. 

o 

in 



a 



o 

FT 



« 



5 



yww' 1 144, An exercise in 
t t 276, placidity. 

1. 
fihH % 64, [chili) Holding 

Irh 719, (^rr) and 

L ying 1 106, rilling 

{ c#/ 53, (tzu) it, 

,^w 717, is not 

A /« 297, likely 

ftti 342, its 

V 278, being stopped? 

'chzu'ai 112, Handling 

\rh 719, (^rr) and 

/wf 302, sharpening 

fhi 53, (te£) it, 

^u 717, is not 

'k'o 425, able 

cttang 27, long 

f ^ao 664, to be kept. 

11. 
fhin 398, [If] gold 
yuh, 1 138, [and] jewel 



$§ f ^«« 575 fill 



Chapter 9. ^T /' a ^ 86 °. the hall, 



^ rao/*, 603, nobody 
£ fhi 53 (to/) it 
Hb / z ^ w ^ r 616, (neng) can 
^J* '.s^ez/ 755, (hsou) protect 



in. 



^ 

^ 



*V 148, [If] wealthy 



j|r kzuei' 484 [and] exalted 
hVl ,'r# 719, (err) but 
chiao 368, haughty 



.0 



M /^' 103 1, (ssu) they them- 
selves 
^gj* / 277, bring about 

JLL t ^V 342, their 

2?=* £^V 415, misfortune. 
o 

Xfj t ku7ig 460, Merit 

fiv fitting 77, (ch'eng) to ac 
complish, 
i£j ming 600, fame 

ljg> swz" 828, to complete, 

J|L 4 s^arc 735, (sheri) [and] his 
"^^ person 

*J£ £W 926, to retire, 

o 

3P fien 897, [is] heaven 

•y* fhi 53, (tzu) oi, 
i?4 too' 867, the way. 



(Chapter 9.) 



TRANSLITERATION. 



159 



tK w 879 

— J-* shih i 768 j> Chapter 10. 
*&- chang 22 

HE jiang 616, What can 
^5 x w« 1047. be done. 

1. 
3|Ja 'too* 941, By sustaining 

*cg» t ying 1 107, by disciplining 

Pill ^'^1 7 11 * ^ ,<9 ) tne arnma l 
_• spirit, 

Jfal fad 665, by embracing 

— -* yi\ 1095, unity 

o 
fig nang 616, (neng) one can 

be 
9H£ ,z^w 1059, without 



t # 517, disintegration. 

fhiven 116, (chuati) By 

concentrating 
: cAV 348, the vital force, 



Sv ^e" 58, by inducing 

3S ^Vw 294, (jou) tenderness, 

o 
Hp x n & n g 616, (neng) one can 



7aw 502, intuition, 



3Kflg p 1 105, an infant 
6rt 4 VA 720, {err) child. 



tih x 902, By washing, 
5& A c## 92, by cleaning, 



o 



Jj^ nang 616, {neng) one can 
9nt z^w 1059. without 



W^ ts'z 1033, (te«) faults, 
o' 

^=£ ngaf 619, In loving 

j5j »w« 597, the people, 

Yp <:/*Y/z 59, in ruling 

||x| kzvoh i 491, the country, 
o 

Bg nang 616, (neng) one can 
- practise 

*R> zc,w I0 59> n on- 

/jfi>) ufdi 1047, action. 



-^r /'zifi 897, The Heaven's 
F^j mayi 576, {men) gate 
fif] ,&'az 308, opening 
Rgj >fo>^ 218, [and] closing 



£>l3 



np nang 616, {neng) one can 
^ w&" 1047, act 

ItH '^ I033 ' ^'^ f like ^ a 

*o mother-bird. 

^ ^ 599. Bright, 

tf ^0/^ 706, (^W) white, 

\j[\ sz" 836, (ss#) the four 
*~^ [quarters] , 



tah> 840, penetrating 



>fr Jiiien 231, {hsiien) by pro- rP nang 616, {neng) one can 

fnnnH Hw V>p 



found 



be 



(Chapter 10.) 



i6o 



lao-tze's tao-teh-king. 



3HE tvu 1059, not- 



K chi 53, knowing. 



is tv 879, 

**Y* shzh i 768, 
iv. «—» jz7^ 1095, 

^ t sMng 742, (sheng) Quick- J^* ^^P 22, 

,. ening 

^* ,^/ 53, (tew) them, 

^g|? £>^A 98, (hsu) feeding 

J?* .^' 53, (tzu) them, j 

££ x shang 742, (s*^) he pro- tZ^ <5 cm 723, Three 

*4-» s^ 768, [times] ten 



Chapter 11. 



$£ x zt/w 1059, Of non-existence 
/h y un g' 1149. the use. 



duces 
jfrl VA 719, (err) and 



•j^ ,^w 717, not 

/JEj f >7*w 1 1 13, owns. 
o 



^j^ «/^z" 1047, Ke acts 
ffjj 'rh 719, (err) and 
/j> ,^w 717, not 

rrf s ^ 7^ 1 ( 55 ^) claims. 

o 
*g^ ch'ang 27, He raises 

mt VZt 719, (err) and 

/^N ,j0# 717, not 

•g£& 'tsat g^i, rules. 
a 

4g 5/22 ' 762, (ssz^) This 

jgB zf<?V 1054, is called 

tjjfc ^zterc 231 (hsiien) profound 



fflrQ y"w 151, spokes 

dh hung' 464, unite 

•— - »jyz' 1095, in one 

|j|r~ £# 454, nave. 

o 
*pt* Jang 857, Through 



the wheel's 



|^ teh, 871, (#) virtue. 



^> © 



Ji { ^v 342. its 

^Hl: ,«^« i°59. void, 

O 

/£i* jyz'^ 11 13, there is 

"/* >s** 53. (te») i 
TByung' 1 149, utility. 

11. 
A ^« 1085, By kneading 
|i £/W 66, clay 

(Chapters 10-11.) 



TRANSLITERATION. 



161 



VA V278, thereby 
7S jv et 1047, is made 
^± ch i 349, the vessel. 






JlH ^AV 342, its 
9|fn zvu 1059, void, 
/jlf f jyzw 1113, there is 

^§^2 349 

*>* t c/zz 53, (tzu) ) 

133 yung' 1149, utility. 



> existence's 



the vessel's 



IV. 

jW £w' 434, Therefore, 
7p£ r yiu 1113 

j/j H 278, thus 
^3* x z^^V 1047, being 
X[J &*' 521, profitable 

SHE S 2X/^ IOsQ, ) r . -. 

wm 4 J *' ( [is] non- 



Chapter 12 



^ t ^ 53. (^) r xistence ' 3 

IM V 278 thus 

in. |3) ^A" 1047, being 

||f§ jfso, 1006, (teao) By cutting J-f] >'^^ 1149. useful. 
^*** out o 

|3 ^ w ' 225, doors 

P||£ 'yzw 1114, [and] windows, 

VA V 278, thereby 

fS? jvei 1059, is made 

ii% shih , 770, a room. 

o 
^ /a«^ 857, Through 

^^2342, its 

4f{£ t z^ 1059, void 

/pi 'yiu 11 13, there is 

rf* shih i 770, 

^ t chi S3, {tzu) 

EpI yung* 1 149, utility. 



tji £/' 879, 

"J"* S/fo'/^ 768, 

V# 721 
J|£ £ha,7ig 22, 



the room's 



^ f £zV?w 385, Abstaining 
^ j&/^ 1 1 39, from desire. 

1. 
jET ,z^w 1060, The five 

«p5, 5^ 727, colors 

&> ling 1 546, make 

TV Jan 286, (jVw) the human 



(Chapter 11-12.] 



l62 



LAO-TZE S TAO-TEH-KING. 



H muh t 607, eye 

gj rnang 609, blind. 

o 
Jt, i 2 ^ 1060, The five 

*p=f ^m 1 1 00, notes 

*4j* /zVz^' 546, make 



waw 614, The difficulty 



<ss 



4^L teh> 872, (/e) in the obtain- 

j2, < chi 53. (***) of 

^£ h?vo % 256, treasures 
*t^y /zVz^-' 546, makes 



71 j'an 286, {Jen) the human /I .yaw 286, (Jen) the human 



B* "rh 720, (^rr) ear 

fyl /ww^ 568, deaf. 

o 
jj^ t zf w 1060, The five 

JBP zt><?V 1053, tastes 

^«* //«£-' 546, make 

71 Jan 286, (/£?z) the human PJ ^ 2 ~g 

fj f ^w 331, (k'ou) mouth 
sJiwang 787, blunt. 



-fnr Jiing 207, (hszng) conduct 
^§ </«^ 133. checked. 



in. 

Sh? 762, (ss£) 



>• Therefore 



11. 



3^ shang' 773, (skeng) the 

holy 
yl A ./# w 286, (yVw), man 

^|S A zfc/« 1047, attends to 

fiW /Wz, 151, the inner [the 
q 

A 4 ^w 717, not 

^K ,zf<?V 1047, he attends 



soul] 



x ch f i 64, Horse-racing, 

'chang 80, (cheng) over- 
riding, 
pR/ien 898, [and] field- 

«^b» /zV^ 546, make 
^l x /a« 286, (»») the human ^ '^ , * 445. he dismisses 
jjK ,s/# 806, (te) heart $jj 2* 6 74» the latter . 

%& fah, I2i, turn J[X V ^ I0I °* ( ^ ^ he takeS 

tt kzu'ang 479, mad. jtfc A'*' io 34 [**&l the former 

(Chapter 12.) 



B muk t 607, to the eye [the 
ci visible, the outer] . 

ifo ku' 434, Therefore 



TRANSLITERATION. 



163 



•4- shih, 768, 

— ^ t san 723, 



^^ 



fihang 22, 



Chapter 13. 



J|E ^w' 1089, Loathing 
B& '£#*" 65, shame. 



h M * cn * un g IIO > {tsung) Favor 
J& x zt><?7 1047, renders 

f* hia % 183, {hsia) lowly. 
^i feA, 872 (^) The obtaining 

^cL fhi 53» (tew) of it 
'jt^joh^ 296 (y?) is like 
g^ fihing 403, fear. 



^£ £££%, 769, The losing 
[ «rA'«»^ IIO , (r««^) Favor ^ ^ 53. (***) ° f Jt 
ty«^, 299, [and] disgrace 



*pt?jok ) 296, (y£) are like 



o 



filing 403, fear. 

kwiV 484, Esteem 
~fl£ tcC 839, great 

S% hzvarf 248, anxiety 

5§!JjM> 296 (/*) like, 

Jlf ,sM» 735, (shen) the body. 



sfc$ joh> 296, (y?) is like 
jH ,££**£- 403, fear. 



ski 762, (ssw) This 
nllf ^^ io 54' means 
4pf 'ch'ung no, (tsung) [that] 



1 



favor 
*£zjuht 299, [and] disgrace 

T&joh> 296, (ye) are like 

IjfF fihing 403, fear. 



/ f5J 4 Ao 215, What 

g|^ wei 1054, 1S meant by 



<ffi Jio 215, What 

g@ zuei* 1054, is meant by 



^|g 'ch'ujig no, (ts'zmg) favor "^ &z^7 484, esteeming 
Jg£ /w^ 4 229, [and] disgrace J\^ tcC 839, great 

^Jljoh^ 296, (y?) are like j^ hwa?i' 248, anxiety 

$j§C fihing 403, fear? 

o 

(Chapter 13.) 



^\ joh i 296 (y?) as like 



164 

J|p x shdn 735, (shen) one's 

person ? 

~jjSf k zvu 1060, I 

9f«* 817. (**-») 1 the reason 

$V 27 8, f wh V 

/fcf f >7w 113, have 
1^^ to' 839, great 
^g hwart 248, anxiety 

V/z£ 38, that 

gv4t 1047, is that 

S TJUU 1060, I 

/O* ^w 1113, have 

K shdn 735, (shen) s. body. 
chih^ 394, When 



LAO-TZE S TAO-TEH-KING. 



?S* jvu 1060, I 

SHE zt>w 1059, have no 

t shdn 735, (shen) body, 
|- ^ w 1060, I 
2f^ Jjfc» 1 1 13, have 

y^ ■■ * 

'jpT ^0 215, what 

i 

li£> hwart 248, anxiety? [An- 
swer : None!] 

IV. 



{•to 



jjWl* ku* 434, Therefore : 



f=§ hwif 384, Who esteems 



Jg|» ,5^«« 735, (shen) [his own] 
^o body 

JE^ ,zf<?V 1047, when adminis- 
^" trating, 

^ftenSgj, ) the 

S^ V^' 38, the one, 
o 
|jj fctfA, 956, then 



PJ '#0 425, [he] is able 

JLi V 278, thereby 

-g£ efo" 339, to be trusted 

%f*n*n. ) with the 

~p M*' 183, (hsta) ) em P ire ' 



,J£? T^az' 9 619, Who lovingly 
\A V 278, as 

JBL jshdn 735, (shen) [his own] 
body 



^ jjuei 1047, administers 

^/&»8 9 7, ) the 

"j: Ma' 1S3, (hsia) f em P ire 

5§T x che 38, the one, 



f3|J £s^ 956, then 

fjT % k*o 425, [he] is able 

JW V278, thereby 

Was 

IFc *'°^> Q 1 ^* to ^ e entruste( ^ 



(Chapter 13.) 



TRANSLITERATION. 



165 



y^ fien 897, 

*T% hid 183, (hsia) 



with the 

empire. 



pffi tr 879, 

-J-* S^ 768, 

(10 as" 836, 
^^ fhang 22, 



Chapter 14. 



^ /saw' 945, Praising 
3j? Jiilen 231, the profound. 



It is called 



fJTH s^2 M 763, (ssii) [When] 

looking 
4/ t chi 53, (tsic) at it 

/J> ,_^ 717, not 

J3 chien' 385, it is seen. 

o 
^£l ming 600, 

pj >>22^ 1 1 30, 

t^& / 276, colorless. 

o 
J^ /^gr 906, [When] listen- 

j7 ,c/22 53, (/^w) to it 

/^p ^2/ 717, not 

pu ^a/2 1 04 1, (2C£?2) it is 

o heard. 

^Z jning 600, 

By It is called 
yueh t 1 1 30, 



IT 



^2 176, (/2S2) soundless. 



ijW. ^6>/2 g 706, (fuan) [When] 
^ grasping 

>^ /722 53, (tew) it 

,/K ( j£« 717, not 

/f.|}\ fe£, 872, (te) it is seized. 

o 
^2! jnz?ig 600 , 

pH yueh, 1 1 30, 

jfflfr ( zf £2 1050, incorporeal. 



It is called 



11. 



]Hj <^^' io 34' i 55 ^) These 

— » ^san 723, three 

jg£ 'chi 38, things 

Sy* ^2* 717, not 

Pj 'k'o 425, can be 

§^£ chV 58, subjected 

Sjij i&Y^ 396, to scrutiny. 

£24' 434, Therefore 

*hzuun 269, (/2Z272) they are 
mingled together 
ml *rh 719, (err) and 

^ &>& 1047, form 

— * JV2/2, 1095, a unity. 

in. 

^ /:#* 342, ItS 

fc *sha?ig 741, surface 
/f> <i^ 717, is not 
'chzao 369, clear ; 



(Chapters 13-14.) 



1 66 



lao-tze's tao-teh-king. 



^jl fhH 342, its 

y hic£ 183, (hsia) bottom 
S\\ k fu 717, is not 
meV 586, obscure. 

IV. 

Q shdng 772, [sheng) Con- 
tinuously 
/<f shdng 772, {sheng) [and] 
continuously 
-?j* ^2179, (A«) Oh! 

•^\ <^ 7i7» not 

ffj 'k'o 425, it can be 

^Z mtng 600, named. 

'iWlfuhi 151, It reverts 

ISS hivii^ 480, [and] returns 

^^ ^^ 1118, to 

SBfc ^w 1059, non- 

zfw^ 1065, existence. 

shV 762, (ssw) This 
gtS ze/tfT 1054, is called 
5H£ ww 1059, 
!H* chwang' 114, 

*H* chwang' 114, the form, 

. o 

3$fc x w» 1059, 



of non- 
form 



2*5 siang' 792, 

^ (hsiang) 

~5? fihi 53, (tew) 



of 
non- 
image 



siang' 792, (hsz'ang) the 
image. 

v. 
sfo* 762, (ssw) This 

Hp| A zf « 1047, is called 

%E> Jiu 267, abstrusely 

ifofc 'hzvang 253, abstruse. 

L ying 1 108, In the front 

2^ «^' 53, (tew) of it 

^F* ,^w 717, not 

§§ £/hV#' 385, is seen 
JJEJ^ ,<:AV 342, its 

g ,5/^w 756, (shou) head. 

o 

[Sia swV 826, In the rear 

1 JLnt r •*• 

~J* ,^2 53, (tew) of it 
yf^ t j>u 717, not 

§jf chiert 385, is seen 
j£/:A7 342, its 
jt&keu' 175, (^w) back. 



chz'h, 67, By holding fast to 
"i? *&w 432 the ancients 

^j* ^o' 867, the Reason, 

o 
l*J V 278, thereby 

(Chapter 22.) 



TRANSLITERATION. 



167 



4* 

z 

*. o 



yii' 1 127. [the sage] governs 

fhin 398, the present day 

fhi 53, (^w) of, 

f jV2w 1113, existence, 

V 278, [and] thus 

,^z 53, (£/fo7z) [he] knows 

f &w 432, of the olden time 



m 



*ch£ 38, the ones 

Tvei 1050, [were] subtle, 

tM} too' 592, spiritual, 

r y ,^#<?w 231, (hsiieri) profound 

5|g fung 932, [and] penetrat- 

o ing. 

J>3J <shan 736, (shen) Their 
£^ profundity 

^ ^u 717, not 



f 5^* 761, (ssu) the begin- m '#0 425, could be 
ning. 



m 



ski' 762, (ssu) This 
ze/A"' 1054, is called 
tao' 867, Reason's 
'chi 337, thread. 






M 



ft"' 879, 

5^'A 768, 

A zfw 1060, 
(Chang 22, 



Chapter 15. 






chien 199, (hsien) Reveal- 
zf^ 871, ers of virtue. 
1. 

'^432, ) In olden 

fhi 53, (/2Rtf) ) tlme 

skan' 752, [who] well 

zuei 1047, [were entitled] 

to be 
shi y 762, (s.s£) masters 



=§£ s/h7z. 770, understood. 



11. 
5^ J^ M2, ) 

-^ v [■ Since 

;ft/£ .ze//* 1049, ) 

/f\ k $u 717, not 

Pf f & f 425, they can be 

ggj) s7ith t 770, understood, 

o 
Xy ku' 434, therefore 

HS chHang 366, I try 

7?£ zf<?7 1047, to make 

y* {hi 53. (tzu) them 

5*5 ^yung 1146, intelligible. 
o 

Jm, f .y# 1 125, Cautious ! 

^& ^ 179, {list) Oh ! 

jjS ;b/^, 296, (je) [they were] 
^ like 

c£g, fu?ig 931, in winter 



(Chapters 14-15.) 



1 68 

y^fe sheh i 750, {she) wading 



LAO-TZE 7 S TAO-TEH-KING. 



*5J* hi 179, hsi) Oh ! 
^£r Joh, 296, (je) like 
zf/z*' 1054, fearing 



nO sz" 836, (ssu) in the four 
[quarters] 

fin 541, neighbors. 



t|p ^Vo/^ 710, (flu) unseasoned 
2 wood. 

I t c7iTJifen 119, (ch'uari) a Bjfi? kzuang* 480, Empty! 
' o river. 

|j £ jV2W 1112, Reluctant ! *7j* t hi iyg, (hsi) Oh! 

.Tn*, ,c&V 342, they were 

y^ joh ) 296, (y£) like 

^q» &w/z, 453, a valley. 

Jizuun 268, Obscure! 

«53* hi 179, (#sz ) Oh! 

>w 1088, (men) Reserved ^ .**'* 342, they were 

' joh i 296, (je) like 

tr/ioA, 83, (tso) disturbed 
water. 

in. 
£jrff shuh t 780, (5w) Who 

np pang 616, (neng) can 

$Jf3 ^0^, 83, (/so) the dis- 
^ turbed 

j££ V 278, by 

^S te^' 994, (ching) quieting 

~j? % chi 53, (tew) it 

t sil 819, (^w) gradually 

fsHng 995, (chHng) purify? 

shuh t 780, (s?z) Who 

f|u Jiang 616, (neng) can 

£/£ jigan 620, the quiet 

J£| V 278, by 
(Chapter 15.) 



^9* Jii 179, (#sz) oh! 
3iL ,cAV 342, they were 
ig$ joh, 296, (/£) like 
*g* £'0^ 429, guests. 
^L hwari 249, Elusive! 
^ A Af 179, (As/) Oh! 
PjQ' joh i 296, (y£) like 
7[C i$i n g 698, ice 
*£ fhi 53» (tew) which 



fsiang 967, (chiang) is 

going 
s/^A, 767, to melt. 



f 



gA* fun 927, Simple! 
«^J* ,/«' 179, (hsi ) Oh! 
*H* <ch'i 342, they were 
ffi* 70^ 296, (y?) like 



TRANSLITERATION. 



169 



M/t tung' 932, moving 
K^. i c h* 53> {tzu) them 
4jfa sii 819, (hsii) gradually 

£]£ K shang 742, (skeng) bring 
to life.. 



'fB f ^a<? 664, Who keeps 
|J;P ,teV 1034 (tzu) this 
j jp] /ao' 867, Reason 

" o 

yf\ t fiu 717, does not 
jyw^ 1 1 39, (yu) wish 
ying 1 106, to be filled. 

r£ a /« 142, ) 

>v V Since 

iJ^ i ZfeV 1049, ) 

~%Zi$ u 7 1 "/ '» n ot 

JBh^ying 1 106, filled 

o 
dbfjr &w' 434, therefore 

jnh nang 616, (?ieng) he is 
HfcS able 

fl$C i^ 676, to grow old 
m 9 
/^N (i^ M 7 1 ?. [and need] not 

Slf ,szVz 806, (hsin) newly 

tRr ch'tng 77, (cheng) be fash- 
iv* ioned. 



rK 7/ 879, 

-4- shih i 768, 
--** /^/2, 562, 
z£& fhang 52, 



Chapter 16 



kivei i 480, Returning 
,&a?z 317, to the root. 



chi' 58, Attain to 

Jiii 227, (^5«) vacuity's 

chihi 393, summit. 

4j5p ( skeu 755, (shou) Keep 

^S tsing' 994, (ching) tran- 
"^ quility's 

^jglif z^/z, 921, essence. 

o 

mz^a?2' 1040, The ten thou 
sand 
/Mrt 2x^/2, 1065, things 

'^kh^ing' 700, altogether 

<ffe tsoh^ 1005, arise. 

o 
rti* zvu 1060, I 

pj V 278, thereby 

Ify kzvan 474, recognise 

TC ( ^AV 342, their 

"fff t /^ I 5 I » returning. 

o 
~f^ ,/w 142, Now 

jfcztf z^w, 1065, (zvu) things 



(Chapters 15-16.) 



170 



lao-tze's tao-teh-king. 



]A\ t ftu 717, [When] not 

<chi 53, (chih) one knows 



y£* ch*ang 740, the eternal, 



zvang 1045, disorder 

jE tsoh i 1005, arises, 

|)U Jiiung 213, (shiung) 

[which is] evil! 

in. 

7C$ /** 53, Knowing 

|S| ch'ang 740, the eternal 



^J^ x ^« 1142, bloom 

^S <yun 1 142, in bloom 

o 
C& koh^ 426, each one 

*fj| ^^ 151, reverts 

EW kwet* 480, [and] returns 

*EL <ch'i 34 2 , to its 

jfchi ,^a« 317, (&£«) root, 
o 

II. 
I|ljb £ztV£ 480, The returning 

jfcfi ,&a« 317, (ken) to the root ;gt L y un 4? I]C 4 6 » [makes] com- 
? *~£ o prehensive 

^Q ;yw^ 1 1 30, is called 2§£ t yung 1146, Comprehen- 

sive 
\tsing y 994, (ching) tran- *Vj 'nai 612, means 
'p quillity. 

s>fo" 762, This -^S fc un £ r 459> catholic (broad) 

o 
^\ t kung 459, Catholic 

71* *nai 612, means 

^p. x zuang 1043, royal. 

o 
^p wang 1043, Royal 

*T|f f w«2 612, means 

HP ,£*&» 897, heavenly. 
o 

^P /V<?w 897, Heavenly 

Jn ( nai 612, means 

Jj|f /aa' 867, rational. 

o 
i^ too' 867, Rational 



gEI ze/<?7' 1054, is called 



t fu 151, the returning 

*£«* ming' 601, to destiny. 

'#£, 151, The returning 

'pn ming' 601 , to destiny 

FT jyw*?/^ 1 1 30, is called 

y^T t ch'ang 740, the eternal. 

xQ ,^* 53» (chih) To know 

vaT ch'ang 740, the eternal 

pi yueh % 1130, is called 

BJJ ming 599, enlightenment. /y '«az 612, means 
(Chapter 16.) 



TRANSLITERATION. 



171 



f^C 'chiu 413, everlasting. 
y/^ ?nuh, 606, (mo) The end 



pSi t yu 1 122, they praise 
scL fihi 53 p (few) them. 



.sAaw 735, (s^w) of the j£ ,£*'* 342, [Where] their 
body 



/K ,^a 717, it is not 



Q to*' 846, dangerous. 



Sa &"' 879, 
*"T* shih i 768, 

t J-* £sYA 987, 

m 



~^ {hang 22, 



?^ teV 1034, (^w) next [rule] 

o 
-H. zveV 1054, [the people] 

J v^ > . fhi 53, (tew) them. 

Jal fJCi 342, [Where] their 

2/^ ts'z" 1034, (^w) next [rule] 



Chapter 17. 



i£? 



f zt^^ 1061, [the people] de- 
spise 
7* ,£/^' 53, (te£) them. 



jWt ku 1 434, Therefore 

4p? -«V 807, (shin) [when] 
IW faith 

,/[> ,/m 717, is not 

JS te«A 4 1014, sufficient 

*E§ t yen 1082, [particle of af- 
firmation] 



|y shun 783, Simplicity 
jH /a«^ 155, of habit. 

1. 
•p5£ taV 848, [Under] the great 

fc x shang 741, superiors 
> o 

|> Aza' 183, (hsz'a) the inferi- 
__^ ors 

^p ,i^ 7 x 7i not 

^m ,c£z 53, (chz'h) know 

VET ^"w 11 13, the existence 

)j y t chz 53 (tzu) of them. 

LEU ,g&V 342, [Where] their 

5^ teV 1034, (f v 2r£) next [rule] Jfll ftii 342, they 

o 

2n3 JtsHn 991, (chi?i) [the peo- J|i kweV 484, esteem 

j~\ pie] are attached ^ 

,.^£ ,^2*53, (few) to them, g ,^» 1083, [their] words. 

(Chapters 16-17.) 



/fcj' >7w 1 113, one finds 
Pf> ,^w 717, not 

4=t si ri> 807, (shin) faith, 
in. 

3t3 «^ 7 ' w II12 ' [How] reluc- 
IV " ' tantly ! 

•77* hi 179, (As/) Oh! 



172 



lao-tze's tao-teh-king. 



xjj fiung 460, Merits 



gpS z' 280, [and] righteous- 
- o ness. 

IfV , chHng 77, (cheng) [they] f&* chV 58, [When] prudence 
f*^j perform, ^ 

apfr 5/22" 764, (ssu) deeds p^S hivui' 265, [and] wisdom 

Sfe* swz' 828, [they] accom- J-H. ctiuh> 98, appear, 

™§ P lish ; CZ 

15 f ^az 707, [and] the hun- ./&T 'j/iw 11 13, we have 
*^ dred " 

Trcp szV/^ 810, (shing) families -J^ ta y 8^9, great 






,££*£ 358, all 



gS zx^z I0 54» say 



y^ 



ze///' 1055, hypocrisy. 
luh t 562, (//a) [When] the 



ngo 627, we [are] 
H 2fs£" 1031, (tew) self- 



1 






3r3 <£sV» 991, (chin) family re- 
^ lations 

*sK l2> u 7 1 ?* are not 
Jan 285, like. ^tj Jizuo 254, friendly, 

Jg t yiu 1 1 13, we have [the 
-■"? preaching of] 

^g ^z«6>' 193, (ksz'ao) filial 
"*""^ piety 

5^ a ^sV 1033, (tezz) [and] pa- 
* Chapter 18. ?*8 * ternal affection. 

|g|! Jzzvo 491, [When] the 
*** state 

^? 4 £^za 351, with its families 

hwun 267, is confused 



tr 879, 
**4* s^/^ 768 

Jf^ ^a/z, 647, 
j|g fhang 22, 






^ szz/z, 822, Vulgarity's 
jS? ^0/^' 705, palliation. 



/z^azz' 570, [and] out of 
order, 
si?? yiu 1 1 13, there are 

^ to' 839, [When] the great jfe ***»* Io6 . C«W) Io y alt y 

jg too' 86 7 , Reason 'fff «'"' 8o 7' <*-*»> £J faith " 

[§?./&"' 138, degenerates, 

yg* *yiu 11 13, we have 

/""* Jan 287, (/»*) benevo- 
*""" * " lence 

(Chapters 17-18.) 



ness. 



TRANSLITERATION. 



173 



^§ ft" 879. 
-** S&&&, 768, 

4t ^sw 413, 
«5|£ fhang 22, 



Chapter 19. 



*g hzvan 244, Returning 
frsT t skun 783, to purity. 



tsiieh t ion, (chiieh) Aban- 
don 

|J shayig" 773, (sheng) saintli- 
^ ness, 

j? <^V 349, relinquish 



ffijt <:#z' 58, prudence ; 
o 



Spi tsileh^ ion, {chiieh) Aban- 
don 
3ffi 'cliiao 374, cleverness, 

;||? cAV 349, relinquish 

^{J IV 521, gain; 

tad 868, thieves 

£s££, 957, [and] robbers 

flffi ^z* 1059, will not 

/J=i* f j'z'^ 1113, appear. 
o 

11. 
]H* ,£s V 1034, (ss£) These are 

— » ( sa?z 723, three 

5|j V/z/ 38, things 

\A H 278, wherein 

t «/ez 1047, to have 



E3L £ oiiji 597, the people 

3c[] &'* 521, will benefit [in 

crease] 
IS i>oh i 707, hundred 

'fSfiteV' 670, times. 

o 
XS teate^ ion, {chiieh) Aban- JR ^^ IO i 4l sufficient 

don ^*^ 

/— * Jan 287, (y^w) benevo- 
fr—* lence. 



jV* ^c^a;^ 1 041, {zven) culture 
^4\ <^ 717, is not 



lence, 
sjfcl ch'V 349, relinquish 

g^££ z' 280, righteousness; 

o 

EEL £ tf&z« 597, the people 

4^3 fuh i 151, will return to 

^^ ^'ao' 193, {hsiao) filial 
-* " piety 

gg fs*z x 1033, (tea) [and] par- §g sa ' 816, simplicity, 
«<■*> ental affection. "* 

Chapter 19.) 



ylfy ktC 434, Therefore 

&> ling' 546, let them 

^fe* yiu 1113, hold 

G& 5?^' 817, {shiw) that which 

IPI shuh t 780, (s#) is reliable 

o 
cfoV/s' 385, Recognise 



174 

•JQ $ao' 665, embrace 



LAO-TZE'S TAO-TEH-KING. 



jFjg k fu 716, purity, 

a 
Si? K shao 746, lessen 

/fob ^ 835, (ssu) the own [self- 

. ishness], 

«B* f &z£/a 467, diminish 

<M[ yuh, 1 139, (jyw) desires. 



how little ? 



rR ^*' 879, 

~~* 9 rh* 721, 

-4-» S/fo"^ 768, 

^j|£ <chang 22, 



^ j ,<^' 333. 

'fpj k ho 215, 

o 
Sfe shari 752, The good 

~7* ^z' 53, {tzu) in its 

JeHL^ 1125, addition to [con- 
^ % trast to] 

-§& ww' 1063, the bad 

/Km t siang 790, {hsiang) mu- 
tually 
2j f c# f # 445, differ 

'fpj ho 215, 



► Chapter 20. y^joh, 296, (/«?) 



how much? 



11. 



S 2 ' 281, Different from 
^§ 5w^ 822, the vulgar. 



A> 286 ' 0*»)| By the 
£ <C M53.(^) f pe ° Ple 
EFr s?/ 817, (shuo) that which 

.S. zc^Y* 1054, is feared 






&3 tsueh^ ion, (chiieh) Aban- ^s <i^ 7*7. not 

jj|£t A/o^ 209, {hsueh) learned- pi ( &o 425, can 

^ ness ' 

^B£ £ ze>« 1059, [and] you have yj\ <i^ 7*7» not 
' no 

&=h k yiu 1 109, anxiety. 

o 
|ftf: 'zt^Y 1052, The yes 

"v^ «^z 53 1 {tzu) in its 



J^j£ x yU 1 125, addition to [con- 

-^ s ' trast to] 

KSf '° 6 43. the yea 

j£F? t siang 790, {hsiang) mu- JJ3* t y an g 1070, reached the 

»H Hiollw -^> ^ li-rr.,'f 



M z^Y' 1054, be feared. 

o 
"Sr Jiwang 250, Desolation! 

^■J* ,£* 179, (^sz) Oh! 

J£ ,<^Y 342, It 

~fc zf<?Y' 1052, has not yet 



dfc* <cJiii 445, differ 



tually 



limit, 
nj^ fsai 940, indeed! 



(Chapters 19-20.) 



TRANSLITERATION. 



175 



■5*^ iv ei" 1052, does not yet 
#t£ hai 160, smile. 



:S£ chung 108, (tsung) All 

^l A /aw 286, (jen) people 

JK5 «£* 177, (hsi) [are] joyful, 

JpB <fe" 177, [hsz) joyful. 
o 

50 *f* 2 9J' ^^ e y are ^^ e 

j|£ f ^a»£- 189, (hsiang) cele- 7%=jJ oh > 2 9 6 > l#) like 

t- brating 

^ to* 839, (*'az ) a great 4|l£ a ww 1059, not having 



^J^ L shing 772, (ctieng) For 
lorn 

^ ^Afflgr 772, (ck'eng) [so] 
forlorn 

*fr fit 179, (As/) Oh ! 



5£ ,/ao 507, feast. 
o 

jS{3 ^ 29 ^' ^ ne y are ^k e 



GP sz^' 817, (shuo) any place 
• whereto 



I kuuei 480, to return. 



o 



5: fh'un 104, (teng) in spring- sfechang' 108, {tsimg) The 
time multitude of 

3f fang 862, (chun) ascending yV A /aw 286, (^Vw) people 

g a £Vm 847, a tower. 



•^ ^cAf V 358, all 

^ET f >7« 1 1 13, have 

gfe t y« 1 12 1, plenty. 
Q 

tfrt [rh 719, (err) But 
■^ '72^0 627, I 
xtuh^ 921, alone 



'w^-o 627, I 
tuh> 921, alone 

* Q ^°^j / ?0 7' am ca ^ m » 
•5^ t A/ 179, (As/) Oh ! 
JBL ^V 342, as he 

^j? z^«" 1052, [who has] not y[=?jo7i j 296, (/e) [am] like 
\. yet 

W£j ckao' 34, an omen. 
o 

5n *^ 2 ^7' ^) * am ^^ e 



K-W. 1 ™* [an infant 
5g, ;rh 720, (*rr) f child 

^^ ,£/W 53, (te£) who 



zw J- 277, wanting. 
o 



'ngo 627, I [am] 
!r^ jw 1 120, a foolish 
yt ,/aw 286, (jen) man 
^?2 /:A/ 53 (tzu) in 



(Chapter 20.) 



176 



LAO-TZE S TAO-TEH-KING. 



)|i\ pin 806, (hsin) the heart, 

Ify >' 1079. ) 

V indeed ! 
jjfc fsai 940 ) 



JfjE ^«' 928, Ignorant 

^ tun' 928, [so] ignorant, 

^ hi 179, (A») Oh ! 

o 
'JZJ* A s# 822, Common 

yV Jaw 286, t/V«) people [are] 

(Jfj fihao 31, bright 

££ <chao 31, [so] bright. 

yigo 627, I 

/wA, 921, alone 

yfcj 70^, 296, (y£) resemble 

•g* Jivuun 267, the dull. 

'jq* ( sw 822, Common 

Tl Jan 286, (y^w) people 

J6&L ch t ah ) 9, (£s'a) [are] smart 

A ch'ah^ 9, (/s'a) [so] smart. 
o 
g f «^o 627, I [am] 

tuh t 921, alone 

jj man' 577, (ra^z) confused, 



/t man' 577, (ra^rc) [so] con- 

o fused. 

VjJ hwuh % 267, (hu) Desolate ! 



^^179, (hsi) Oh! 

ifcjoh, 396, (/*) like 

J@ '^az 160, the ocean. 

o 
5© t fiiao 683, Adrift ! 

"3^ hi 179, (Asz ) Oh ! 



joh i 296, (/<?) like 
ze/ u 1059, not having 
Of su' 817, (shuo) any place 
• J- V/h* 56, (£?£) for anchorage 



'&> 



^j£ chung' 108, (tsung) The 

multitude 
yl ^arc 286, (/£«) of people 

y=l /rfo'V 358, all 

/r' '^'w 1 1 13, have 

JUJ V 278, usefulness. 
o 

ml Irh 719, {err) But 

f ngo 627, I 

tuh i 921, alone 
TCJrj ivan 1038, am awkward 
R HsHecfl\t (ch'ieh) and also 
I5R x $i 674, a rustic. 
jj^ <ngo 627, I 
2fl§ * w ^» 921, alone 
SL z ' 281, differ 



(Chapter 20.) 



TRANSLITERATION. 



177 



~-p ,yu 1 1 18, from 

A Jan 286, [Jen) the people, 

o 
[frj VA 719, [err) but 

t-f-t 

£3 kzveV 484, [I] prize 

tB* ch'iu 416, the seeking 
'^ shih i 766, food 
jfe^ ( ^» 1 1 18, from 



'mu 605, [our] mother [viz. 
the Tao] . 



j$ tr 879, 
*~^ v# 721, 

— 1-* shih i 768, J> Chapter 21. 

— -» ^7/2, 1095, 
JpT ^Aa;;^ 22, 



t*§ /z« 227, (hsii) Emptiness 
ffo «», 806, (hsiri) of heart. 

1. 
^pQ '^^ 4 6 5. Vast 



'f^ ts'ung 1024, follow. 
o " 

£H too' 867, ) 

j >• Reason's 

«<£, ^ 53- (tzu) ) 

jp^f t Z£/« 1047, active 

^yJl zvuh i 1065, nature 
o 

TEE .^^ I0 49» i s exactly 

vffc 'hivang 253, abstruse [not 
VU settled], 

*Ih* ^'^V 1049, is exactly 

lW\ ^ u > 2 ^7» e ^ us ^ ve [indeter- 
o minable]. 

\vL ^ lu > 26 ?> Elusive 



^ 



hi 179, [list ) Oh 



9 

l)u ^' wan S 2 53 [and] ab- 

o struse ! 

J9l ,£-£¥342, [Within] its 

tp fhung 105 (tsung) inside 

[middle] 
/|3 >7w 11 13, [it] contains 

31? sia?ig' 792, {hsiang) forms 
o [images, types] . 

feT" 



teh, 871, (^) ) 



virtue's 



hivang 253, Abstruse ! 
yQ^/zz 179, {hsi) Oh ! 

I'M ^ IU - 2 ^?' [ an< ^] indetermin- 

o able. 

JpL> t ch'i 342, [Within] its 



^ ^&" 53. (^#) ) 

;§£ ?*flgr 1146, manner [atti- Ft* fhung 105, (tsung) inside 
•o tude] 

^iffi *«*&" 1049, will exactly 

j lH ^o' 867, Reason 

sht' 762, (ss?/) thus 



/Q 'j'/w 1 1 13, it contains 
^J zc/w^, 1065, the beings. 
'yao 1077, Deep ! 



(Chapters 20-21.) 



i 7 8 



lao-tze's tao-teh-king. 



*£* hi 179, (hsi) Oh ! 

Jftf* ming 600, [and] obscure! 

•^5* Jii 179 , (v^s/) Oh! 

J£, ^V 342, [Within] its 

Pp fhung 105, (tsung) inside 

j£f f ^2w 1 1 13, it contains 

*g£ /««£■ 992, (ching) spirit 
»*g [essence]. 

jS* ^'^2 342, ItS 

jtsijig 992, [ching) spirit 

[essence] . 
shan' 738, (shen) [is] very 






fhan 15, (chen) real [sure] . 



j^j* /r/zY 342, [Within] its 
fh fhung 105, [tsung) inside 
/ET f >7*w 1113, it contains 
^Es szV 807, [shin) faith. 
f^t zf5^" 1031, (te£) From 
"p* 'ku 432, of yore 

1& chih i 394, until 
^v ^/zzVz 398, now, 

j£ ^AV 34 2 > its 
j ^Z ming 6oo, name 
y|^ ^ 717, not 

«^fe V^'z/ 445, departs. 
W *' 278, Thereby 



I yueh> 1131, it watches 

' chung' 108, (tsung) [of] all 

IB *fu 146, the beginning. 

11. 
~fS£ jvu 1060, I 

'JpT ho 215, what- 

j££ V 278, by 

phi 53, [can] know [that] 

chung % 108, (tsung) all 
Tfc& y^ 146, the beginning 
jy* <^' 53. (te#) of it 

Jan 285, is such 

Jtsai 940, indeed ? 

J£J H 278, [It is] by 

jj-p YsV 1034, (^w) this [viz. 
** o Reason] . 



r#' 879, 

mmm+'rh' 721, 

J* s/hV^ 768, 
- V# 721, 



^£ 



chang 22, 



Chapter 22 



; jy/v^ 1092, Increase 

; k'ien 389, through humility 

1. 

'ch'ii 458, The crooked 
(Chapters 21-22.) 



TRANSLITERATION. 



179 



jjlj tseh i 956. then will be ^S wei 1047, [and] becomes 

2£ cKilen 1013, perfect. ^? AVw 897, J ,, 

/f*J 'wa^ I044j The distorted ""|% Am*' 183, (>Wa) J wor 

jjlj fc?^ 956, then will be j^ s^ 7^7. model. 

o 

^ ^« 717, Not 

FJ fe^" 1031, (fezt) himself 

El chiert 385, he makes seen 

"jfcfr £w' 434, Therefore 

pH ming 599, he is enlight- 
ened. 

in. 

^* cl> u 7 J 7> Not 
[=j tear" 1031, (tzu) himself 
~jft?shV 762, (ssu) he asserts, 
jW £«' 434, therefore 

\Afhang 23, he is distin- 



chih t 70, straightened. 

( zva 1036, The empty 

/^^ 956, then will be 

t ying 1 106, filled. 

' fi' 676, The worn out 

J^IJ ^A, 956, then will be 

jfij\ t sin 806, {shin) renewed. 
o 

^J? 'shao 746, The having little 

y\}\ tseh> 956, then will 

l^f feA, 872, (te) obtain. 
o 



f^ 



^F\ t $u 717, Not 



guished. 



3S* fo 909, The having mach 

JvJ tseh> 956, then will be 

jE$ Aw/o, 259, (Ao) bewildered. g ^» IOSIj ( ^£) himself 

11. > ffe ^a, 122, he boasts, 

5§t s>fo" 762, (ssw) ) fi5r^ M> 434. therefore 

V Therefore 



$X V2 ? 8 ' 



/Ejf J2w 11 13, he has 



shang* 773, (sheng) the Tfj ^^ 4 6o, merit, 
holy 



y^ A yaw 286, (jen) man 

JQ ^ao' 665, embraces 

*— * yz\ 1095, unity, 
o 



^\ \$u 717, Not 
B to?" 1031, (zf^w) himself 
yfe fhing 405, he approves, 
(Chapter 22.) 



i8o 



LAO-TZE S TAO-TEH-KING. 



»W kit 434, therefore 
ch'ang 27, he lasts. 

t fu 142, Forasmuch 
ivei 1049, as he will 

^u 717, not 

{hang 29, (tseng) quarrel 

ku* 434, therefore 

{Hen 897, I the 

hia? 183, (hsz'a) ) 
moh t 603, not 
jiang 616, (neng) can 
^ 1 1 25, with 
V^ fihi 53> (tew) him 
~B {hang 29, (tseng) quarrel. 

IV. 

*ku 432, 



'It 
T 



ig 



S 



Of yore 



q £ jy^ 1083, saying, 

|W /so* 940, indeed ? 

— o 

gw {Jiang 78, (cheng) Truly 

^p^ cliiien 1013, perfected 

[they will be] 
ffjj ,r£ 719, (*?rr) and 

j|aj £«/«, 480, return 

^2 <^*53> (tew) tne y [will]. 



j« ti\ 879, 

V^' 721, 
"y* shih, 768, }> Chapter 23 

;—* ( 5a» 723, 
JS {hang 22, 

Jj[| ,#w 227, Emptiness [and] 
4ftfc w?^ 1059, Non-existence. 






5^' 817, (shuo) that which ^H7 M I 7 6 » (^« ) Seldom 
ze/^V 1054, was said : 



JM 



=^ j^w 1083, to speak 

Jz| to?" 1031, (te£) J ig 

o f natural. 

,;«» 285, ) 



St 



^ r # 458, The crooked 

tseh i 956, then will be 

ch'iien 1013, perfect, HS % fiao 683, A whirl- 

'che'tf, that J^ >^ 155, (/*»£■) wind 

^/zY 346, by any means /f\ ,^w 717, not 

,/*# 227, (As#) [is it] a false &&. {hung 106, (tsung) outlasts 
(Chapters 22-23.) 



TRANSLITERATION. 



IOI 



fhao 32, the morning. 

tseu' 962, {tsou) A violent 

% yii 1 1 24, rain 
lA\ K fn 717, not 
jf& fhung 106, (tsung) outlasts 
p| jih t 293, the day. 

K shu 780, Who 

jvei 1047, causes [them] 

|H* * tsz ' io 34' (^«) then, 
£3£. V/z<? 38, [who is] the one ? 
tXT /'&ft 897, [It is] heaven 

-kit \W 879, [and] earth. 

o 
tE? /V^w 897, Heaven 

4||j tV 879, [and] earth 

^1> shang > 741, even 

/R ,^« 7 1 ?. n ot 

Wp nang 616, (neng) can be 

/t^chiu 413, persistent. 

o 
m£| JrA 719, (^rr) And 

}j?j h wan g 2 54> much less 

•^p ,^w 1 1 18, for 

. h^ Ja.71 286, (jen) man, 



ts'u?ig 1024, [who] pur- 
sues 
s^z' 764 (ssz2) business 



3P ,jy^ 1 1 18, with 
&i tao" 867, reason, 
g|£* fhe 38, the one, 



gT tad" 867, a rational 

^Ae 38, one 
o 
Fgl £u7ig 933, identifies him- 
' *» s< 

^p» ,jv« 1 1 18, with 

$& /a<?' 867, reason. 



self 



ts'ung 1024, [Who] pur- 
sues 
shV 764, (ss£) business 



JTp 'yii 1 1 18, with 
£i§ ^* 87, (^), virtue, 



~£e t ^/ 38, the one 

fn] fung 938, identifies him- 
|HJ * self 

^P» 4> y# 1 1 18, with 

Jr3a ^/^ 871, (^) virtue. 

o 
*fi£ fs'ung 1024, [Who] pur- 
^- sues 

'.fe shV 764, (ss£) business 

•—J— t yu 1 1 18, with 



«ifc« 5^2'/^ 769, loss, 
38* ^2* 224, indeed ! [Used as ^^* 
* - a query.] " £%£ fhe 38, the one 



11. 



jfcfr ku f 434, Therefore 



Im J?ung 938, identifies him- 
i H i self 



(Chapter 23.) 



182 



LAO-TZE S TAO-TEH-KING. 



m 



m 

m 
m 
z 

m 






SI 
» 

o 

ft 



t yu 1118, with 
s/jzVz, 769, loss. 



•y^* shih i 769, loss 
/m .yz^ 1093, also 
S!$ &>/*, 554, he enjoys 



t'ung 938, [Who] identi- 
fies himself %Q. teh i 872, (^) to obtain 
t yu 1118, with 



4H 



^S <. c hi 53» 0^) he [does]. 

fez sin' 807, (kszn) [When] 
IR faith 

/f\ ,^w 717, is not 

/sw 1 014, sufficient, 

W&* 'yen 1082, indeed, 

/Ej .yzw 1113, he will receive 

/[> ,^ 717, not 

Tg szV 807, (kszn) faith. 



tatf' 867, reason, 

t <:A<? 38, the one, 

tad 867, reason 

yih> 1093, also 

/o^ 554, he enjoys 

teh x 872, (te) to obtain 

^A* 53, (tzu) he [does]. 

fung 938, [Who] identi- 
fies himself 
(- y# 1 1 18, with 

teh i 871, (/£) virtue, 

fhe 38, the one, 

teh> 871, (^) virtue 

jyz^ 1093, also 

loh i 554, he enjoys 

teli^ 872, (/<?) to obtain 

fihi 53, (£?£) he [does]. 

fung 938, [Who] identi- x> 

fies himself ^. 
,>'# 1118, with Jg? ^'2-345, On tiptoe 

shzh, 769, loss, Pj|j fhe 38, one 

^Ad? 38, the one ^N ,^« 7 1 ?. n °t 

(Chapters 23-24.) 



*""* VA* 721, 

*4— sAzA, 708, [> Chapter 24 

(JtJ **" 836, 

« ; ^ k chang 22, 

pi '^'w 436, Troubles 
/§» ( ngan 623, in merit. 



TRANSLITERATION. 



183 



JjjT Uh % 538, stands. 
o 

•£§ kzv'a' 468, Being astride 

5|l (che 38, one 

/K <^# 717, not 

/f"T hing 207, (lising) walks. 

B te^" 1 03 1, (^w) A self- 

Ejl chieyi' 385, displaying 

5|| 4 <:Ae 38, one 

/J> ^u 717, not 

P/J mijig 599, is bright. 
B * tsz" 1031, (^m) A self- 

shi' 762, (s«s£) asserting 

,£#£ 38, one 

/]S ,^w 717, not 

ttA chang 23, can shine. 

o 

B ^2-" 1 03 1, (tzu) A self- 

'n? /" a » I22 - approving 

^g* ,<:#£ 38, one 

3j|K t «/« 1059, has not 

J/J Jzuyig 460, merit. 
o 

JH ^5^" 1031, A self- 

5^ giving 405, praising 

~|gl ,<:^/ 38, one 

^> ,^« 717, not 



Jt »**' 



ang 27, grows. 



jiT fihH 342, Their [relation] 

•^p s yii 1118, with 

^j /ao' 867, Reason, 

•Hi ^ 1079, indeed, 

o 
p*j yueli^ 1 130, is called 

|£& A >'^ 1 12 1, offal 

'e^* 5^2%, 766, of food, 

SI* ^A^*' 101, (tsui) an excres- 

sence 
YT ^^ 2 °7> (lising) in the 

o system : 

qgft z^A, 1065, beings 

1|\A hzvoh i 259, (#0) are likely 

S^ zcz*' 1063, to detest 

J2* ,^ 2 ' 53 » (tzu) them. 

o 
ift ku' 434, Therefore 

Jfcf 'j^ 1 1 13, [who] has 

tao> 867, reason 

fihe 38, the one 

y& i$ u 7*7* ^° es not 



( ck f u 94, dwell [rely on 
him], 
♦Hi ^ 1079, indeed. 



(Chapter 24.) 



184 



lao-tze's tao-teh-king. 



tV 879 
'rk' 721, 



•4-* shih, 768, 
jY 'zvu 1060, 



rf£ 



chang 22, 



Chapter 25. 



2& siang' 792, Imaging 

^fc hiien 231, the mysterious. 

1. 
/fcT f >7^ 1 1 13, There is 

Jbfyf ztwA, 1065, being 



'hzuun 269, containg every- 
f thing 

Jttf cKang 77, (cheng) com- 
"J ' pletely. 

•sfc ( 52V« 799, {Jisien) Before 

4r* ,£*&» 897, heaven 

Wt # ' 879, and earth 

*dp jshang 742, (sheng) it ex- 

<a ists. 

5S? £wA 4 985, (*:A7) Calm ! 

*©• £ As 179, (As/) Oh! 

'fjp, x //a<? 528, Incorporeal ! 

^ t A* 179, (As/) Oh ! 

tffj&tuhi 921, Alone 

W \fffi l * 53^» ^ stands 

tm/rA 719, (^rr) and 



the world's 



A\ ,i>u 717 not 

Qv r £o7 307, changes. 

11. 

*pr| ^A^w 47, (chou) Every- 

^ where 

^T* Jizng 207, (hszng) it goes 

ml t VA 719, (<?rr) and 

/f\ t ^« 717, not 

$k> fo/' 846, [it is] hindered. 

o 

PJ 'k'o 425, It can 

\A V 278, thereby 

'tS* zvei 1047, become 

tF /2V/2 897, 

T> hicC iS^(ksza) 

•jjr r mu 605, mother. 


•g* .z^w 1060, I 

Vf\ J" 7*9. not 

4*fJ ( <:Az 53, know 

Je£ fiWi 342, its 

^Z ming 6oo, name. 

o 
^T- tsz" 1032, (£e£) I charac- 
terise 
^S <^* 53» \tzu) it 

pM jw^ 1130, [and] call [it] 
X&tao' 767, Reason. 

in. 
fim chHang 366, Constrained 



(Chapter 25.) 



TRANSLITERATION. 



i«S 



EL jvei 1047, to make 
^2 mz'ng 600, a name 
4? fhi 53. (tzu) for it 
Pj yw^/?, 1 130 [I] call [it] 

m y^ tc£ 839, the great. 

o 
^^ to' 839, The great 

p*| yueh^ 1 1 30, I call 

W? sAz' 764, the evasive. 

jflf s^z' 764, The evasive 

Pj yueh^ 1 130, I call 

^a f jy«£« 1 137, the far. 

o 
j?i*f ^<?w 1137, The far 

PJ yueh> 1 1 30, I call 

RT yaw 126, the reverting. 

IV. 

jW &w' 434, For [it is said] 

iW iao * ^67, ^ eason 

"^ ta y 839, [is] great. 

o 
^F /^Vw 897, Heaven 

^ tcC 839, [is] great. 

o 
jfo tV 879, Earth 

^ ta % 839, [is] great. 

-f* zvang 1043, Royalty 

Tjfp jyz'/^ 1093, (^A) [is] also 



^ to" 839, great. 



^>^ii 4 i,(^) l Inthe 
fh % chungio^{tsung) ) wor 
^=3* r ^'w 11 13, there are 

ptj S/«'# 708, (SSZV) four 

"^^ to' 839, greatnesses, 

o 

UU Irh 719, (^rr) and 
**-p ivajig 1043, royalty 
IS <chii 437, dwells 
. m . ,^V 342, among them 
— * yifc, 1095, as one 
*E5 ,>><?« 1082, there. 



TV Jaw 286, (jen) Man 

#g jfa 123, follows 

j^fj **"' 879, earth. 

o 
jfy #' 879, Earth 

^fc Jte 123, follows 

^F fien 897, heaven. 

o 
j^F fien 897, Heaven 

y-g ,/a 123, follows 

tJj ^ao' 867, reason. 

c 
JM ta^' 867, Reason 

y2j x /Vt 123, follows 



(Chapter 25.) 



i86 



lao-tze's tao-teh-king. 



13 tsz" 1031, (tzu) the self 
$}% Jan 285, like. 



o 



£& *H 879, 

*" ■* l rtt 721, 

-4-» s^/ft, 768, [■ Chapter 26. 

rfc /ww, 562, 

j|j* fihang 22, 



Bj chung' 108, Dignity's 
ife ^A, 871, virtue. 



chung* 108, (tsung) The 

heavy 
,«/*Y 1047, is 



K chHng 407, of the light 

TJJpJ ,&aw 317, (&^w) the root. 
o 

fjy tsing* 994, {cJiing) The 
>W* quiet 

jjjgj c Z£/£Z 1047, is 

fl /5ao' 954, of the moving 

fihiiin 418, the master. 



m 



fihung 106, [in his] all 
jeh, 293, (/a) day 
l"T Jung 207, (hsing) walks 

Q 

^pv ,^w 717, not 

,# 515, departs from 



,te#' 1030, (tzu) the baggage 
waggon, 

chung* 108, (tsung) the 
weighty. 



in. 

( sui 826, Though 

^£j* f j/zw 1 1 13, he have 
J *^ x y un §' XI 4^» magnificent 
fewan 474, sights, 



*}ph j^w' 1090, he calmly 
|H VA«« 94, sits 

#?E? % c ^ ao 3^» [i n an l uncon- 
cerned 
.^TC /aw 285, manner. 



IV. 



nai } 613, ) 
<fpj x £* 215* J 



How [is it that] 



[■ Therefore 



W zfaw' 1040, the ten thou- 
■^ sand 

Sf& shang 772, (cheng) char- 
* / ^ iots 

.V* <^ 2 ' 53. (£s«) of, 



11. 

s/jz* 762, (sszi) 

^V 27 8, 

3*j)3 shang' 773, (slieng) the tfc Vww 87, the master 

535 holy ^ 

J{ Jan 286, (y^w) man riff \rh 719, (^rr) yet 

(Chapters 25-26.) 



TRANSLITERATION. 



I8 7 



J^J V 278, as to |S£ jvu 1059, have no 

j|L t skan 735,(s7ien) his person f^ cJCeh 42, rut [and] 
^ fitting 407, is too light for %£ tsih, 985 (chi) track. 

% /** 8 97> ) the 

~TC Ma 183, (Aszfc) j e P ' 
o 

SflJ fitting 407, being too light, 

0|f ta?^ 956, then will 

.£fc sA/A, 769, he lose 

Ej fiJi'an 20, (^e») his vas- 
*o x sals ; 

&jktsao' 954, being too rest- 
^^ less, 

Jflj te^, 956, then will 

■5^ shih t 769, he lose 



]jB* ^^iftiz 418, mastership [the 
throne]. 



fo* 1 879, 

"""* VA' 721, 
•4-* shi7i i 768, 
J^ te'2%, 987, 
fihang 22, 



^^ 



Chapter 27. 



£5 '&Yao 374, Skill's 
J=jf yung' 1 149, function. 



8fe s^aw' 752, Good 

^T" ^zVz^ 207, {hsing) walkers *F& 
(Chapters 26-27.) 



■q- shart 752, Good 
g .jyerc 1083, speakers 
3^E zuu 1059, have no 
jfgj tea 183, (hsia) blemish 
ifjj^ tseh, 959, [and] error. 
^f 5^aw' 752, Good 
•g j c/iz' 338, counters 
5H£ wu 1059, have no 

cKtu 51, (c/wu) counting 
ts'eh % 960, bamboo slips. 
rsfcS s/ia?t f 752, Good 
HH ^/ ' 676, lockers 
SHE z^w 1059, have no 
||pj Jzuuan 472, bolts [and] 
g^g chiert 386, keys, 

o 

[m ' ( r/i 719, (<?rr) and 

•f* ,i^ 7 1 ?! n °t 
PJ 'k'o 425, one can 



{ k f az 308, open [their 

locks] . 
sharC 752, Good 



o 

it 



chieh i 376, binders 



i88 



lao-tze's taoteh-king. 



SEE jjuu 1059, have no 



^T ku % 434, for 



t shdng 772, (sheng) rope jE£ ,zt>w 1059, there is no 
[and] 4> *\ ~ 



pTI yoh t 1 1 17, (yiieh) string, 

o 
nf? ,VA 719, (^rr) and 

y^s { fu 1059, not 

Pj f £ f # 425, one can 



'chie 359, loosen [their 
knots] . 



^8z ch f i ' 349, outcast 
qjfrj z^ww, 1065, thing, 
'swz' 762, (ss£) This 



11. 

1 shi y 762, (ssw) 



> Therefore 



gEi weV 1054, is called 
j||| sih t 805, (wsz ) concealed 
jOT jning 599, enlightenment. 



►W £#' 434, Therefore 



shang' 773, (sheng) the s§|; sAaw' 752, the good 
holy 



Jl jaw 286, (/<ew) man 
^S* chang 740, always 
3b£ shart 752, in goodness 



' £wzV 415, saves 

il jaw 286 (y*?w) men ; 
o 
g^r & w ' 434, for 

4ff£ .^w 1059, there is no 

WBsch f z l 349, outcast 

71 jaw 286 (jen) man. 
o 
^m* chang 740, Always 

•§dbS sharf 752, in goodness 

£/zzV 415, he saves 

[ w uh> 1065, things, 



71 jaw 286, (jen) man, 

5?£ 'ewe? 38, the one, 

o 
j/K ,/w 717, the not- 

§S shart 752, good 

/I jaw 286, (jen) man 

J^ ,£^2 53, (tzu) Of, 

Rjjj ,.swz 758, (ssu) is the in- 

o structor. 

•?> <^ w 7 1 ?* The not- 

Sg£ shan' 752, good 

/L x y« w 286, (,/Vw) man, 

^^ Vw/ 38, the one, 

s7ian' 752, the good 



F=J 



yV jaw 286, (y^w) man 



(Chapter 27.) 



TRANSLITERATION. 



189 



jt { chi 53, {tzii) of, 

*|¥ fsz' 1027 (fzu) is the cap- 
es ital. 
Jfi i$ u 7 J 7> [Who] not 

*flf £«*&' 484, esteems 

ffi ,*AV 342, bis 

ifjj < 5 ^' 75 8 » ( ss ^) instructor. 

o 
Sf\ $u 717 [Who] not 

fg? ngai' 619, loves 

JTT , chH 342, his 

^|=F /s^' 1027, (fzu) capital, 

o 
Jj|| t sui 826, though 

^|j £/h" 58, intelligent, 

^U to' 839, greatly 

^fe wz 589, is bewildered. 

J=L. s/« * 762, (ssw) This 

§8J ze^V 1054, is called 
HP* - 

ff& yao' 1077, significant 
^% 

71*}* mz'ao' 592, spirituality. 
o 



#' 879, 
"7 'rA' 721, 
•+• sA/A, 768 

j=T fhang 22, 



• Chapter 28. 



)j/ y«w 126, Returning to 
^|^ f o/^7io, simplicity. 



jSjt c ^-53 [Who] knows 
chi 342, his 



%ti£ Jiiung 214, (hsiung) man 
V^o hood, 

^J* f sheu 775, (shou) [and] 

keeps 
-Trf^ , 4 c^V 342, his 

JJJjj: <ts'z' 1033, (^w) woman- 
o hood, 

wei 1047, becomes 

3^/^*897. J the 

T 7 • . o / 7 • x f world's 
hia 183, (hsia) ) 

$& 

35jj ,&7 341, (hsi) valley. 

o 



S§ t «/# 1047, Being 
55/&I.897, ) the 

P /foV 183, (hsia) ) 
S^,^V34i, (^52) valley, 
<£k(* cha?ig 740, the eternal 
ffig te/* 4 871, (Y£) virtue 
^ ^u 717, not 
fc &" 515, departs. 
^fu 151, He reverts 



\ kivei^ 480, [and] returns 

-3p ,_y# 1 1 18, to [the state of] 
(Chapters 27-28.) 



190 



lao-tze's tao-teh-king. 



5.^^1105 ; aninfant 

child. 



E3 ^rh 720, {err) 



L wu 1059, The un- 
k chi 393, limited. 



AU «^ z * 53» [Who] knows 4*0 x chi 53, [Who] knows 

•JJ* 4 c#7 342, his J^L t ch f i 342, his 

l*-f x J>az J06, whiteness, $t> k y un g 1146, glory, 

£fe f s/^w 755, (skou) [and] «2 f s>fow 755, (shou) [and] 



keeps 
,^V 342, his 

J93 fiei 218, blackness, 
75kt 
o 

*& Tjuei 1047, becomes 
3PjS/fe»897, J the 

~JT^Vi8 3 , (fefa) } w ° rld ' s 

JT* syfo'A, 767, model. 

o 
^p£ 4 z^<?7 1047, Being 

^ A^ 897, ) the 



jfcfc, ,^V 342, his 
J§c./V 299, shame, 



keeps 



i z^^V 1047, becomes 

3£/*»897. ) the 

-|T Met 183, (A«a) [world's 

^t 'ku 453, vale. 
^ ^2 1047, Being 

5£/*»897. ) the 



-j? *&• 183, (**&) i world ' s "f ***• 183, (*«•«) I world ' s 



5^ 



s>fo'^ 767, model, 



>S* chanp- 740, the eternal 
*J§ te^ 4 871, (te) virtue 
^ ,-ito 717. not 

•sfrfeh^ 872, (**) is faulty. 

o 

2?f=f Ju 151, He reverts 

Pg| kzuei, 480, [and] returns 
•3k ( yu 1118, to 



igt '£w 453, vale, 
$n£ fhang 740 the eternal 
fiftj teh> 871, (te) virtue 
~JU f naz 612, then 
It* ^sw 1014, suffices. 
Jm jfa 151, He reverts 

f^tft ^^^ 4 8o > [ an( i] returns 
•^fc ,,y# 1118, to 



(Chapter 28.) 






TRANSLITERATION . 



191 



JF|V^'w 7 io i simplicity. 

JfFi t fiu 710, Simplicity ** y rh y 721 

lajt san 7 2 4» being scattered, -p* shih i 768, 

H|j tseh t 956, (/s<?) he then will nt *kiu 413, 



^* £ ze/tfj 1047, make 



Chapter 29 



ich'i' 349, vessels [of use- 
fulness] . 

5EJ shang' 773, (sheng) The 
holy 

J\.Jan 286, (,/ew) man 

JByung 1 1149, utilising 

2* 1^* 53. (tew) them, 
o 

H|| te^ 956, (tse) then will 

1=£ l zf^V 1047, make [them] 

Tg k kzua?i 472, officers 

•g^ ch'ang 27, [and] chiefs. 

rfjT &w' 434, Therefore 

j^ta* 839, a great 

w|j eft/ 1 59, (chih) administra- 
tion 
yf\ i>u 717, does not 

3m] x &0 428, injure [cut, hurt] . 



y=£ fhang 22, 

jvu 1059, Not- 

zfeY 1047, doing. 

1. 

|£C fsiang 967, (chiang) [One 
' J who] is going to 

^^jyw' 1 1 39, desire 

Jftf r te r # 10 10, (chii) to take 

Jlt'ien% 97 , j the 

K* Aza' 183, (hsia) ) " 
rfrj x 'r£ 719, (^rr) and 
jp£ zfeV 1047, to make 

o 
^£** a z^w 1060, I 

Wi.ckzen' 385, see 

ffi ,^AV 342, him 

/f^ ^u 717, not. 

4B te£, 872, (te) obtain it ; 

p3 f z 278, that is all. 

o 
5^/^»897, I The 

*T^ Aza' 183, [hsia) ) " 



(Chapters 38-29.) 



192 



lao-tze's tao-teh-king. 



|t& x s h<* n 737> (sken) [is] a di- mtfih^ui 101, (tsui) breathe 



^S , ch't' 349, vessel. 



^/K K $u 717, Not 

pf f &'0 425, can it be 

l5* ,zt^Y 1047, made, 

*tf| '_y/ 1079, indeed. 

o 
^5* zi/^V 1047, [Who] makes it, 

p2£ 'die 38, the one, 

JjJ£ faV 648, mars 

2^ ,c>fo' 53, (tzu) it. 



£/fo'# s 67, [Who] takes hold 

of it, 
r che 38, the one 

•fife s^'v^ 769, loses 
Jy* «^' 53. {tzu) it. 

jW #w' 434, Therefore 
Wft\ zvuh i 1065, of beings 
mr hzvo 1 259, some 
YT fang 207, (hsing) go on, 

&zt>0' 1065, others 

A 5W2 826, follow, 

Az^o' 1065, some 

Dfrf ##' 229, (>£s#) breathe 

warmly, 



hzvo' 1065, others 



hzvo* 1065, some 

cliiang 366, [are] strong 

^zt/o' 1065, others 

JH 511, [are] weak, 

#zfo' 1065, some 

? £saz'94i f succeed [are 

filled with a cargo] 
Az^o' 1065, others 



W& Jiwui 261, succumb [come 
out vanquished] . 



VJS 



in. 



> Therefore 



sAz' 762, (ssu) 

£1**7*. \ 

SEJ shang y 773, (sheng) the 

holy 
yV A ./a« 286, (y^w) man 

«-££ e## 445, abandons 

i j^ shdn 738, (shin) pleasures 

j^ *ch K ii 445, abandons 

Jig* shdn 1 73, (shen) extra va 

o gance, 

^J~ V/*'# 445, abandons 

^K fa? 848, indulgence. 



cf| #' 8 79. 
rZT 4 saw 723, 
-4-* shift 768, 
^§* t ckang 22, , 



Chapter 30. 



(Chapters 29-30.) 



TRANSLITERATION. 



193 



jfe kieri 387, Be stingy 
j£ 'ivn 1061, with wars. 



chi i 392, [and] thorns 
ijp jshang 742, (sheng) grow 
f$5§r ,3^ 1082, there. 
*^4 ta y 839, A great 

(chiiin 419, 



C/ V 278, [Who] with 

ijg too' 867, reason 

'ft* £so' 1002, assists 

/^ Jan 286, (/b») the people's i&, * chi 53 ' ( ^^ 

^F V/*« 87, master, 

5|l ( che 94, the one, 

o 
/Jv ,^w 717, not 

j^ V 278, with 



war's 



/££#' 175, (hon) sequence 
s p [after] 

h/\£i' 692, surely 



-IB x fing 698, arms 



•^ 



ch'iang 366, strengthens 

^C/^897, ) the 

T?Aza'i8 3 , (hsza) } era P ire - 

Jgl 4 £/z7 342, His 



/£? >'/^ 1 1 13, are 

[Xt fitting 213 (hsiung) bad 

a& £ #&# 634, harvests. 

•s/zew' 752, (shan) The good 
■ V/z<? 38, one 

f &ayc> 489, [is] resolute 
rrrt ,'r/z 719, (<?rr) and 



p V 278, that is all [then he 
^} stops] . 

^ : ^w 717, Not 



J 5/22' 764, (ssw) business 
jjL methods 

tfj^'hao 171, render good 

[make welcome] 
fiwan 244, repayment [re- J|fr '*«» 3*2, dares he 
quital] . ;^* 

I/J V 278, thereby 



11. 



An army's 



$j|j ,s£* 758, (ssu) 

^T % chi 53, (tew) 

Hf sw' 817, (shuo) place 

[which] 
: £/z f # 94, it occupies, 



Rt7 £s r » ioio, (£##) to take 
H§* chHang 366, by force. 

SL'kzc'o 489, One should be 
^^ resolute, 

jjf]) A V* 719, (err) and 



3B| fhifig 403, briars 



/77 z^w/z, 1065, (zvu) not 

(Chapter 30.) 



i 9 4 



LAO-TZE S TAO-TEH-KING. 



jj&k % ching 405, boasting ; 

o 
IpL 'kwo 489, resolute, 

ml x *rk 719, (err) and 

/7i Z£/W/^ 1065, (Zf #) Dot 

^ /a, 122, haughty [bragging] 
f &zfo 489, resolute, 
j-Jij X V^ 719, (err) but 
^£ w^A, 1665, (2x/w) not 
ffi§C x chiao 368, arrogant ; 



SL f &zt> 489, resolute, 



gyj w/#* 1054, is called 



7fC ,^w 717, un- 
jg[ tao' 867, reason. 

o 
/[\ ,^w 717, Un- 

Jg' tao % 867, reason 

JzL Vsao 953, soon 

P* •* 278, ends. 



H 879, 



fj^t x 'r£ 719, (err), but [only Z!l ' 5aw 723, 

— !■• s&^, 768, 

—+yih, 1095, 



when] 
/f\ ^ 717. not 

4H ^ 872, (^) he can 

pf V278, avoid [it]; 

o 
JS *£zf 489, resolute, 

jmrt /r^ 719 (^rr) but 

^7t zfw^ 1065, not 

SS .ck'iang 366, violent. 

in. 
£|A| w«A t 1065, (^ w ) Things 
MX ehwang' 114, flourish 
|||| /5^ 956, [and] then 
7ao 508, they decay. 



-=££ 



Chapter 31 



chang 22, 

'^« 1086, Quelling 
'wu 1 06 1, war. 



^^ K fu 142, Even 

'Hg ,^/a 351, excellent 

&i k $ing 698, arms [are] 

o 
^> ,^« 717, an un- 

jjjdfe jsiang 792, (hsiayig) bliss 



s#r 762, (ss£) This 



(Chapters 30-31.) 



J/y ;cfo" 53, (tew) among 
"* ^V 349, tools. 



TRANSLITERATION. 



195 



wuh^ 1065, (zuu) [all] be- 
ings 
kzvo t 259, [are] likely 

7g^ zuu 1 1063, to detest 
*C. i C ^ n 53» \tzti) them. 
J_J)£ ku y 434, Therefore 
/ft yiu 1113, [who] has 
JLe^ too' 867, reason, 
^f '£/*<? 38, the one, 
M^ iP u 7*7. not 



•|\ ,^w 717, an un- 

jjj-^p siang 792, (hsiang) bliss 

^^ ,^2 53, (few) among 

Sgg. c/fcV 349, tools, 

^p jT« 136, [and] not 

PQ fihiun 418, a masterly 

— jp 'fee' 1030, (few) man 

^2 **** 53> (tew) his 
sgg. chT 349, tools. 



? £#w 94, dwells there [re- S\\ ,t u 1^1> [When] not 
lies on them]. W 

V^Lteh, 872, (U) he obtains 

p* # V 278, avoiding [it] 



5^ ,^/w« 418, The masterly 

-J* Vs^' 1030, (few) philosopher 

fi£f t chu 437, while at home, 

R|J tseh t 956, then 

rf* kwei 484, he esteems 

~tf 'tso 1002, the left. 

J^| ^^' 1149, While using 

-ES, i^H? 698, arms 

H|J tseh t 956, then 

jp£ kwiV 484, he esteems 

;£j >7w' 1115, the right. 

JE> ^zng 6g8, ) 

}-Arms [are] 



jfjff ' r£ 719, (err) and [then 

ffl ■ u ° nly] 

Hi .yw^ 1149, he uses 

mS fib* 53- ifzu) them. 

in. 
Ta f' ten ^' ^ eace 
y&tan' 853, [and] quietude 



ij ,tt/eV 1047, he makes 



p % shang 741, high. 



[holds] 



filing 771, (skeng) Vic- 
torious [he is] 
Jj^J Vw 719, (<?rr) but 

^ t $u 717, not 

p^ W/ 586, enjoys [it] ; 



x che 38, ) 



tjK \r£ 719, (err) and 

(Chapter 31.) 



196 lao-tze's taoteh-king. 

gj=4 x mei 586, [who] enjoys 2|£ sfo' ' 764, (ssu) affairs 



J2, «^* 53' (^*) ** t a victory] 4*3 shang* 741, we honor 



_&° 



che 38, the one 
J& s^*' 762, (ssw) this [means] 
Ul^' 554, [he] likes 
^K&shah^ 731, {sah) to kill 
y^ A /a« 286, (/^w) people. 
"jf? ,/# 142, Now 
ffifif 1 554, [when] one likes 



s/zaA, 731, (sa/z) to kill 
y^ Jan 286, (^Vw) people, 

V#<? 38, the one, 
||IJ tseh, 956, then he will 
y4\ K j)u 717, not 
PJ" f #o 425, be able 
J^£-7 278, thereby 
^g. ^A, 872, (U) to obtain 
Jpx chV 61, his wishes 
•+• ( yil in8, in 

3^/ft»897. ) the 

-fhia> iS 3 , (hsza) f em P ire 

•^^ V 279, [a final particle] 



-|±> x cA« 391, In propitious 



y£p Vso 1002, the left. 

|X| Jiiung 213, (hsiung) In 
un propitious 
sfo*' 764, (ssw) affairs 



'fgj shang' 741, we honor 
yfc* yiu' 11 15, the right. 

.^Vtfw 689, The assistant 

^p fsiang 967, (ckzang) army 
Jp[ fihiiin 419, leader 
^J ,£## 437, sits 
^ r£ ^50 1002, to the left. 

f^ f shang 741, The superior 

SflF^V.967. J army 

<«**»V)J leader 



(Chiiln 419, 
JgJ ,c£# 437, sits 
fa yzu' 1 1 15, to the right. 



g ym 1083, [This] means 
*~j> " [that] 



,<;£# 437, occupying 
_Q 'shang 741, a superior 

^Sjshi 1 765, position 

■0 

J^ij /s^ 956, then 
J^Jt 7 278, according to 
§^ t sang 725, the funeral 



(Chapter 31.) 



Transliteration. 



197 



Sfi l U 520, ceremony 

\& 'ch'u 94, is managed 

~j? K chi 53, (tzu) it. 

o 
2&Q» s^aA, 731, (sah) The kill- 
T5*. in g 

J{ Jan 286, (y<fw) of people 

5?5r change 108, (tsung) multi- 
^ tudes, 

4£ 'to 909, many 

o 
Jj^f V 278, with 

§*£ .0*7 668, sorrow 

££ .w^az 619, [and] lamenta- 
tions 



y^jT ch x i ' 396, [we ought to] 
weep 

^aw' 45, [When] In war 

K shang 771, (skeng) a vic- 
tor 
LI V 278, according to 

JJg| t sang 725, the funeral 

7z 520, ceremony 

ijg V#w 94, must be treated 

*2l .^" 53. (tzu) he. 



£g tf J 879, 
TZT ,saw 723 

— !"• S^fcfc, 768, 

'r^' 721 



-j|j^ fhang 22, 



Chapter 32. 



§| shing' 773, Of holiness 
fS /^ 871, the virtue. 

1. 

Jg /ao' 867, Reason, 

Ypj chang 740, in its eternal 
aspect, 



^tc^tt 1057, is un- 

£f-y mi?ig 600, nameable. 
■~o 

3J»p,^ f w 710, Simplicity 

JgSj pui 826, (shut) though 

/J> 's/ao 795, (shiao) insignifi- 
. o cant, 

y^ fien 897, J the 

S /ha' 183, (hsia) J w 

/J> ,^w 717, not 

Sfr r ^w 312, dares to 

pp d'aw 20, (ch'eri) subjec 

^ [it]. 

/?*?Jieu 174, (£0 w) Princes 

ITT wang 1043, [and] kings 

^££ ?o^ 296, (y<^) if 

T^jj nang 616, (neng) they can 

^3p f s#*w 755, (shou) keep it, 

o 
1Se£ zt^«' 1040, the ten thou- 
m sand 

fl$1 wuh, 1065, (zf w) things 

i||jp jtsiang 967, (chiang) are 
^/ going 

B /5^" 103 1, (^w) of them- 
selves 
§|f ,^'w 695, to pay homage. 



(Chapter 31-32.) 



198 



LAO-TZE S TAO-TEH-KING. 



y^ fieri 897, Heaven 

^jl ti % 879, [and] earth 

/fcH ( siang 790, (hsiang) mu- 
IW ' tually 

*g* ho 217, combined, 



JL^ ,2 278, thereby 

IjjF chiang* 364, drop 

TT ,kw 310, sweet 

(fg. /a' 557, dew. 
o 

jJq "*»/# 597, The people 
Jj^j . wo' 603, will have none 

j21 «^* 53' (^^) as their 

^j* ling' 546, commanders, 
o 

fjQ Irh 719 (err) but 

£4 tsz" 1 03 1, (£sr£) of them- 
gt> selves 

JS^ ,£A## 418, they will be 
w righteous. 



: j^Ju i4 2 » tn ^n 

/Fhy 1093, in turn 

4|2f /szaw^ 967, (chiang) one 
is going 
1^' 53. (tzu) to know 



|K* VA/ 56, where to stop. 
4trj fhi 53, (tew) Knowing 
Jp x chi 56, where to stop 

^f^8i 7 ,( S ;^)) istherea . 

J^V2 7 8, f son why 

/J\ ,j^w 717, there is no 
/Q ia ^ ^4 6 » ^ an ger. 



> Reason'* 



Wsffi* 681, To illustrate : 
|§^o* 867, 
^ 4 ^/ 53, (tzu) ) 
yfeltsai' 941, being 
^jfc* /zWz 897, 

*TCf /zz'a' 183, (hsia) 

o 

%!& ±y iu 1 1 12, resembles 

Iff t chzu'an 119, rivers 



in the 
universe 



rt 5^2 761, {ssic) [When] at 
U first 

j&ljc/h'' 59, creating order 

/Q* x yiu 1113, ) [it becomes] 
*~* I the 

•£* jning 600, ) nameable. 

Sj^jning 6oo, [When] the >5*> £^ 453, [and] streams 
*~^ nameable 

/Jfiyi* 1093, also 

^Pfcchi' 339, already jfr&«^ IIlS ' to 

^'yiu 1 1 13, exists Jt* fihiang 362, great rivers 

(Chapter 32.) 



*J* ,*:£& 53, (tew) [in their rela- 
tion] 



TRANSLITERATION. 



199 



'hat 160, [and] the oceans, 
•HT x yi 1079, indeed. 



& tsz" 1031, {tzu) Himself 



jshdng 771, [she.ig) [who] 

conquers 
*chd 38, the one 



ff| .^' f 879, 

— \ t san 723, 
-^*s?iih t 768, 
— » t san 723, 
je£ chang 22, 



KK chHang 366, is mighty. 
5cD <^" 53« [Who] knows 

~, fl fcw 1014, contentment 

> Chapter 33. "^C £ *' 

f ^A<? 38, the one 
*V 148, is rich. 
11. 



^ 

» 



^ ^>zV«' 688, To discriminate 
tfii ^A, 871, virtue. 

1. 
Mtt t chi 53, [Who] knows 

f A ./a« 286, (Jen) others 

~=|£ VA^ 38, the one, 

jkfl ^2" 58, is intelligent. 

5- 

pi taz" 1031, (tzu) Himself 

ATI fJd 53, [who] knows 

~S£ 'che 38, the one 

f|B mzng 599, is enlightened. 

o 
B#& { shdng 771, (sheng) [Who] 

conquers 
Ji Jan 286, (/.e/z) others 

~g£r 'che 38, the one. 

^ST '.yzw 1 1 13, has 

"^ft U % 536, force 



2{j| cKiang 366, [Who] dares 

fT* hing 207, (hsing) to act 

[move] 
5|l 'cfc* 38, the one 

/§=} 'yiu 1 1 13, has 



o 



chV 61, will. 



^\ ^u 717, Not 

^fc sfo'/*, 769, [who] loses 

Ji, ,cAV 342, his 

Jyf sz^' 817, (shuo) position 

^|| V/z<? 38, the one, 

ffi^chiu 413, lasts. 



in. 



2?P 'ss' 836, (ss#) [Who] dies 

hfir* 4 VA 719 (^rr) yet 

VK ,/w 717, not 

1*~* jvang 1044, perishes 



(Chapters 32-33.) 



200 



LAO-TZE'S TAO-TEH-KING. 



5|l x che 38, the one 



£fc t shdng 742, (sheng) living, 



\sheu' 757, (shou) is long Ifi! /r£ 719, (err) yet 
* lived [immortal]. ,,M 

yf^i ,^# 717, not 



*pL rz' 879, 

--^ ,san 723, 

-j-* £&«%, 768, 

|#} **•• 836, 

/& chanff 22, 



4 fe!sr' 1033, (tew) it refuses 
[them]. 



Chapter 34. 



TfJ fiung 460, Merit 



( x ch'ang 77, (cheng) it ac- 
quires, 
/[>> ,^w 717, [but] not 



jl* W-t Jftinff 600, the name 

i± jan 289, Trust ^-* 4 

^ k chHnff 77, in its perfection. ^ 'jyzw 1113, [it] takes. 



*4^* ta* 839, The great 
Jill tao ' 867 reason 
$Tf fan' 128, is all-pervading 
*£X A/ 179, (/foz ) Oh ! 

Jfc .fiAV 342, It 

pT f & f o 425, can [be] 

yfc 7s0 1002, on the left 

j£? yiu' 1115, [and] on the 
<H right 

*i&jjf wan' 1040, the ten thou- 
^* sand 



' ww^ 1065, (wu) things 
*j3p 5^'' 761, (ssu) relying on 

^ ,*A* 53. (tzu) it, 
lil V 278, thereby 



ngai' 619, It loves 

'yang 1072, [and] nour- 
ishes 

w&ri 1040, the ten thou- 
sand 

wuh^ 1065, (z^w) things, 



ffFj VA 719, (*?rr) yet 
J$> it" 7 1 ?, not 
^S 4 z#«" 1047, act as 
^f» V/*w 87, [their] owner. 
ya* i cha?tg 740, Always 
ffifc A zt>w 1059, it has no 
4jjtyu> 1 1 39, desires. 
fjT 'h'o 425, It can be 
£g jning 600, named 
^p ,>># 1 1 18, with 



(Chapters 33-34-) 



TRANSLITERATION. 



20I 



/l> 'szaoygs, (hsiao) the small. Ity chdng 77, (cheng) accom- 

"** plish 



Eg w&rt 1040, The ten thou- 
'"** sand 

&yf\ivuh> 1065, (zc/#) things 

*gj& kzve'z] 480, return 

^=k. t yen 1082, thereto. 

_ o 

hfrj '^rfc 719, (^rr) Yet 

,/Jn ,_^w 717, not 

fahwei 1047, it acts as 

^f> V^w 87, [their] owner 

o 

PJ 'k'o 425, It can be 

42 rning 600, named 

IS A zc/£V 1047, as 

•7^ 2fa' 839, the great. 



j^^'342, his 

^J* /a' 839. greatness. 



epj &** 879, 

— » ,sa« 723, 
•4- shih, 768, 

jF f z^w 1060, 



Chapter 35 



in. 

• sM 762, (ssu) 



> Therefore 



T J ' - 

^ fhang 22, 



£2 A 7<aw 287. Benevolence 
$k ^/j, 871, virtue. 



5gfr chih, 67, [Who] takes hold 

•4^ to' 839, the great 

;3j sz'ang' 792, (hszang) form 



3? /'««« 897, 



( the 
world 



3!jB shang % 773, (sheng) the f^ / W a' 183, (7*sza) ) 

*"*■* holy ' 

^ Jan 286, (>») man ££ <wa?ig 1044, goes [to him]. 

$& {hung 106, (ta*^) to the £fc »^^ I044 , [It] goes 

end 'J- 1 * 

^N ,^« 717, not j^jj • r ^ 7IQi (^ rr) anc i 

^ x zt*?7 1047, acts as /£ x $u 717, not 

^ ^' 8 39. the great. £f? Aaz ' 161, is injured. 

gjr ku % 434, Therefore i±£ ,^a« 620, Contentment 

j|j3 t »a«^ 616, (neng) he can 2p A ^V«^* 701, peace, 

(Chapters 34-35.) 



202 



LAO-TZE'S TAO-TEH-KING. 



^/W 848, rest [is there]. 



11. 



$ti&ld« 554, Music 
jffi^yu 1125, and 



°r/i 720, (err) dainties 

'ffij f kzv o 490, the passing 

it* . 

£Z^ k'o" 429, people 

tp x chi 56, (tzu) make stop. 

JW ta0 86 7> ) 

>• Reason's 

^ ,«** 53. (***) ) 
J-R f^ a 98, going out of 
1 &^« 331, (kou), the mouth 

G 

y/jSj ian " ^53, [how] is insipid. 

SE A ^w 224, Oh! 

j+ ,dfcV 342, it 

$J£ ^« 1059, has no 

iv ei 1053, taste. 

|H «&/' 763, (ss£) [When] 

looked at 



/j>J ,^# 717, not 

JR /s« 1 01 4, is enough to 

pn wan 104 1, (z&^w) be heard 
o 

jfl yung' 1 149, The use 
<^. fhi 53 1 (te#) of it 
/p ( ^w 717, not 
Pj 'k'o 425, can be 
c h* % 339» exhausted 



"^ t san 723, 

•4- shth i 768, [- Chapter 36 

~^* /w/z, 562, 

ju£ fihCLJlg 22, 

^ £ z£/^ 1050, The secret's 
HH ming 599, explanation. 



fsiang 967, (chiang) [That 

which] is going 

^J^^//' 1 1 37, to desire [viz., to 

have the tendency] 

hih, 203, (As/) to contract 



~fr <chi 53, (£sr£) it 

yj> «i* w 7*7. n ot 

jfrL /sw 1014, is enough 

EjJ chtert 385, to be precious. it/\P'' 692, surely 

o 
|jfik! t fzng go6, [When] listened fjSJ ku' 435, assuredly 

J^ ,c>fo' 53, (tzu) to it, HM (chang 22, has extended 



jy* fhi 53, (te£) itself, 
o 



(Chapters 35-36.) 



TRANSLITERATION. 



203 



~jf k chi 53, (tzu) itself. 

o 
ffifc Jtsiang 967, (chiang) [That 
*W which] is going 

$fr yu" 1137, to desire 

M&jo/ii 295, (je) to weaken 

J ^ ( <:/zz 53 (tzu) itself, 

o 
tyfafV 692, surely 

jpl &#' 435, assuredly 

73$ chHangitt, [has]strength- 
1m^ ened 

J21 i ^ 2 ' 53' (^^) itself. 



Kr k tsiang 967, {chiang) [That 
which] is going 



jy#' 1 137, to desire 

j^ feV 138, to ruin 

^f phi 53, (tzu) itself, 
o 

lC^»jfo'' 692, surely 
njjt kit 435, assuredly 



Jm ^z^' 205, (hsi?ig) has 

raised 
^/* ( <:>fo' 53, (tzu) itself. 
o 



2* «^" 53. (tzu) itself. 



s/zz' 762, (ssu) This 



g@ z£//2*' 1054, is called 



Jtsiang 967, (chiang) [That 
which] is going 
$f*yu' 1 137, to intend 

fS?/0 9 X 3> to -deprive 

^/* ,£>fo' 53, (tzu) itself. 
o 

lj/\J>i' 692, surely 

Jjjj[[ &z*' 435, assuredly 

JBI 'jzV 1125, [it has] endowed ^jT &V 425, should 

(Chapter 36.) 



^^'1050, the secret's 

pH ming 599, explanation. 

HE. ^^ 294, (7b w) The tender 

SSjoh t 295, (/<?) [and] the 

weak 
jro* ( shang 771, (sheng) con- 

PlJIJ ( £a^ 318, the stiff 

732 ch'icmg 366, [and] the 
strong. 



/ p£| ( jy# 1 1 19, [As] the fish 

7fc ii> u 7 J 7» not 

pT f ^ f <9 425, should 
BB* /'o 914,. escape 
■^P- ,jy^ 1 1 18, from 
vBH ^yuen, 1131 the deep, 

o 

11 < Awo 491. ) [ao] the 

j^ ,.;» 53, (^«) r mpire ' s 

3c|| &*' 521, sharp 

•SSL c^V 349, tools 

q 
^\ ,i^ 7 J 7» Q ot 



204 



lao-tze's tao-teh-king. 



LJ i 278, thereby 

yxt shi' 763, (ssu) be shown 

/I A ./<z« 286, {Jen) to the peo- 
o pie. 

@| ft*' 879, 

_ — ^ t san 723, 

T -4 $fo%, 768, [> Chapter 37. 

Jfi tsHh, 987, 

jy chang 22, 

4Jjfc i zf^V 1047, Administering 
jj& ching' 76, the government. 

1 

£|| too' 867, Reason 

43* chang 740, is always 

jjffi A zt/w.io59, non- 

^S* jjue'i 1047, action, 

o 
jifrt y rk 719, (^rr) and 

4ffi jjuu 1059, nothing 

J/T^ ,^ 717, [remains] un- 

wei 1047, done. 

heu 174, (Aow) Princes 
IC zvang 1043, [and] kings 
^J!=[joh t 296, (jfe) if 
og nang 616, (neng) they can 



^Hp \sA^w 755, (s^ow) keep [it] 



zt^w' 1040, the ten thou- 
sand 
vfij\ zvuh, 1065, (zuu) things 

i|9k Jtsiang 967, (chiang) will 

B tez" 1 03 1, (tew) of them- 
selves 

rG ^ wa ' 2 4°> reform. 

o 
^uK hwa' 240, [If] reformed. 

fl"j] \rh 719, (*rr) yet 

ffVyii 1 1 37, they may desire 

yp £90' 1005, to stir. 
o 

pj x z^w 1060, I 



?f» fsiang 967, (chiang) will 
&!£ tM«' 17, pacify 
Jv^ ,£**" 53, (tea?) them 
J£J V 278, by 
apt ^w 1059, the un- 
S&L ming 600, nameable 
J^ <chi 53, (tew) its 
jfcK ^jfu 710, simplicity. 



(Chapters 36-37.) 



t wu 1059, The un- 
*4?* ming 600, nameable 

v^ /^* 53 1 i ts 

4c[> ,^ f w 710, simplicity 



TRANSLITERATION. 



205 



/J\\ yz t 1093, in turn 1. 

tsiang 967, [Chiang) will J^'shang 741, Superior 

T^teh, 871, (2^) virtue 
•|\ ,^w 717, is un- 



[afford] 
J£Ju7i7, not 

^Jjr*jy^' 1 137, to desire [to lust] . 



yfc ii> u 7*7* [There being] no 
4&&%yi? 1 137, desire, 



t\\ i 278, thereby 

g|3 tsing' 994, (ching) there is 
"fe rest. 

"3F /Vew 897, ) [Then] 

^ V I the 

*TE^ >foV 183, (hsia) ) world 

fsiang 967, (chiang) will 



I^t tasr" 1 03 1, (tzu) be self- 
's?? ^Vz^' 905 (che?ig) enrap- 
Mi tured. 



N hia 183' (hsia) the latter 
jga ^V<ew 690, part. 

|& ft" 879. 
«— » ,5aw 723, 

•4*5^7^768, |> Chapter 38. 
ft ^a/t 4 647, 



-^^ fhang 22, 



/m«' 566, a discussion 
/^ 871, of virtue. 



^teh, 871, (te) virtue. 



S^z' 762 (SS#) 



> Therefore 



/hT ^w 1 1 13, it has 

<flpi ^A 871 (/<?) virtue. 
o 
p ^za' 183, (hsia) Inferior 

4^5 zVz, 871 (te) virtue 

,/K ,j$# 717. not 

^y^shih^ 769, loses 

4Mteh t 871, (^) virtue, 



sfo' ' 762 (55^) 



V therefore 



$V 27 8, 

Slfe'zuu 1059, it has no 

f^teh ) 871 (/£) virtue. 
o 
t* 'shang 741, Superior 

01 feA, 871, (/*) virtue 

3 

4lJ£ ,«/« 1059, is non- 
^3) x zfe7 1047, action. 
Wn \rA 719, (^rr) And 
^]l£ zcz* 1059, it has not 
Jj!l V 278, thereby 



(Chapters 37-38.) 



206 



lao-tze's tao-teh-king. 



^3L jvei 1047, pretensions. 

K ^a' 183, (hsia) Inferior 
i^teh i 871, (te) virtue 
IK jjuei 1047, is acting 

21 4 ^ 2 ' 53» (^^) itself, 

Tm \rh 719, (^rr) and 

/ti 'yiu 1 1 13, has 

LJ[ V 278, thereby 

7|£ t zWz 1047, pretensions. 
a 
f* L % shang 741, Superior 



y=£ A w//& 1047, pretensions. 
o 
I-* 'shang 741, Superior 

jjrfi '&" 520, propriety 

pv wei 1047, is acting 

^^ t cki 53, (£?£) itself 

ml \rh 719, (*?rr) but 

.fc^ mo y 603, when no one 

!v* ,<:Ae 53, (tew) to it 

BPt ( yzng 1106, responds. 

o 
j|lj ^/*, 956, (te*) Then 



'1^ ^'^ 287, (y<e«) benevolence Jp| ,Jang 290, it stretches 



a A «/A" 1047, is acting 
"vj* f ^' 53i (tew) itself 
jfjl ' A rA 719, (<?rr) but 
D^E ^w 1059, not 
JLI V 278, thereby 
t|£ w£i 1047, pretends. 



11. 



U 'shang 741, Superior 

gs£ g* 280, righteousness [jus- 
'**' tice] 

4Sj t ze//i 1047, is acting 

~J* t ^/ 53, (tew) itself 

[Trj ',r^ 719, (*rr) but 

^|f ^z'w 1 1 13, has 

J!) V 278, thereby 



^=f ^s" 678, ($ei) its arm 

tnj V^ 719, (err) and 

yj Jang 291, (jeng) enforces 

^^ ,^' 53. (tzu) it. 

in 
»fc^r ku % 434, Therefore 

•£fc s^/yfc, 769, when one loses 

£|j tao> 867, reason 

Wl ' A r# 719, (err) and 

E? A^w' 175 (hou) then [there 
/M is] 

-ma teh, 871, (/£) virtue. 

o 
«gt sfoVz, 769, One loses 

|I§ teh, 871, (#) virtue, 

hVj \rh 719, (*rr) and 



f Chapter 38.) 



TRANSLITERATION. 



207 



V^heu' 175, (hou) then [there gHfe shih x 770, knowledge 

^ Jan 287, (Jen) benevo- ~%£ f che 38, that [is] 

<5 lence. *q 

Jfcshih^ 769, One loses ?& tao' 867, reason 

L Jdn 287, (jen) benevo- J^ 

lence ^ 

hwa 239, [mere] flower. 



\* k j an 287, (Jen) benevo- ^ t cki 53, (tzu) in its 

lence 
Fm V^ 719, (<?rr) and 

lp heu' 175, (Aow) then [there . ml \rh 719, (^rr) and 
^ is] — 

gz M 280, righteousness. 

o 
•y£*shih ) 769, One loses 



ff^^' 280, righteousness 

Jjj[J ' x r£ 719, (^rr) and 

lp ^w' 175, (Aow) then [there 

JJ|J| l li 520, propriety. 
o 

IV. 

rfci 'y^w 142, Now 

wM X U 520, propriety's 
5?£ V#<? 38, things [are] 



raft ^yii 1 120, ignorance 
^f k chi 53, (tzu) in its 
fj r sM 761, (ssu) beginning. 



ski' 762, (s^) 



> Therefore 



J[^V 27 8, 

^^ to' 839, a great 

^f-* ckang' 25, large 

cii ,/w 142, organiser [man of 
^V affairs] 



m 



'ck'u 94, dwells 



Efr t ckung 106, (tsung) loyalty J^ fkH 342, in its 
•f=^ sin' 807, (hsin) [and] faith 
~J* t ckt 53, (tzu) in their 
5fS i^' 705, attenuation 
h¥| VA 719, (^rr) and 
E3U l zvan ' 57°> disorder 



r sheu 756, (shou) begin - 

^ . nin S ; 

R|j tshen 98 1 (chien) premature 

(Chapter 38. 



/^w' 176 (hou) solidity 

A\ t ^>u 717, [and] not 

(dm 437, abides 

,£A7 342, in its 

<M& ^<?' 705, externality. 

o 
J"j$g VA f w 94, He dwells 

H*_ ,^V 342, in its 

^g? shih, 769, fruit, 



208 



LAO-TZE S TAO-TEH-KJNG. 



•J\ k fu 717, not 
7pEy ( cku 437, abides 
TT . ,c^V 342, in its 

3p| hzua 239, flower. 

o 

H5C ^ w ' 434' Therefore 
^{j f £^'# 445, he avoids 



11. 



^ f/t 674, the latter, 

Tft* , , / t , x -.1 'tf^ ^^1 8 7 2 > (^) attained 

jM tsii 1010, (^ ii) and choses r "• 



jjfr /V^w 897, Heaven 

l^teh, 872, (**) attained 

— j/2*, 1095, unity, 

JL^£ V 278, thereby 

fji] /£?*£- 995, (ckz'ng) it is 
o 

^ **■ 879, Earth 



clear. 



jtfc ^^' I0 34> (^«) the former. 
o 



■**■ 879, 
— » t san 723, 
-#"■ s/zz'/^ 768, }> Chapter 39. 

H i^ {hang 22, 



JgJ 1 /a^ 123, Law's 
jfc 'fan 655, root. 



^ «£, 802, (As*) ) 
1=1 V Of old 

^3: ^A 4 872, (ti) those who at- 
F* tained 

— «• j*"* 1095, unity 

■ 'eke 38, the ones [are] : 



— — yz\ 1095, unity, 

\A V 278, thereby 

^Sx&jiing 637, it is peaceful. 

_ o 

fljljj ^ha 71 737 > (shen) Spirit 

jj&.teh, 872, (#) attained 

— • yz\ 1095, unity, 

t»J V 278, thereby 

§|g ///^ 543, it is mental. 

o 
^i f ku 453, Valleys 

5M teh, 872, (/£) attained 

— yz\ 1095, unity, 

IM V 278, thereby 

,yzng 1 106, they are filled 



15 2x^72' 1040, The ten thou- 
sand 
u#h zuuhi 1065, (z^w) things 

ifM^ 872, (ti) attained 
— * yi\ 1095, unity, 



(Chapters 38-39.) 



TRANSLITERATION. 



209 



!•] H 278, thereby 

£k x sKang 742, (sheng) they 
o have life, 



\ heu 174, (hou) Princes 

jP ivang 1043, [and] kings 

^M; teh, 872, (^) attained 

— — yz\ 1095, unity, 

o 
JJ V 278, thereby 

^5 t «*£" 1047, they become 



I the . 
I world's 



^P / f zVw 897, 
K* Aza' 183, (Aj-z'a 

Tp chang' 75, (cheng) stand- 

o ard. 

*ffi ,<:AV 342, That which 

'Sfochr 58. produces 

£^< chi 53. ('*«) it 
—■ O'z, 1095, [is] unity, 
•Hi r >'^ 1079, indeed. 



'HF / f zV?z 897, Heaven, 
Slit ,w/« 1059, were it not 
VA 'i 278, thereby 
3j{| fs'ing 995, (ckzng) clear, 

o 

HS« J: siang 967, (chiang) it 

would 
j^ 'k'ung 422, presumably 

ZjAlieh^ 531, crack. 



jjfl** 1 879, Earth, 

fJIFc ^7/ 1059, were it not 

JW r f 278, thereby 

^pg> ning 637, steady, 



fisiang 967, (chiazig) it 
would 
JpT k'ilug 422, presumably 

&£" ,/a i2i, break down. 

jfjra ^/za^ 737, (she?i) Spirits 

5B£ t ww 1059, are they not 
JL/ V 278, thereby 
H? l ^g p 543, mental, 

o 
£[§£ tsiang 967, (chiang) they 

would 
J[(t '&'#;?£- 422, presumably 

/zzV/z, 195, (hsieh) give out 
4&*,"ku 453, Valleys, 
3|E iv'w 1059, were they not 
£/^ V 278, thereby 

t ying 1 106, filled, 

tsiang 967, {chiang) they 
would 
•*j& 'k'iing 422, presumably 

chieh t 378, be exhausted. 

o/«»' 1040, The ten thou- 
sand 
zi/w/z, 1065, (zc/a) things 

Qgfcjvu 1059, were they not 



(Chapter 39.) 



2IO 



LAO-TZE S TAO-TEH-KING. 



Ivl Y278, thereby 

Zfc { shang 742, (sheng) hav- 
► ing life, 

» itsiang 967, (chiang) they 
would 

j^J 'k'ilng 422, presumably 



mieh^ 593, be exterminated 
[as by fire] . 
V^w 174, (Aowj Princes 



»P zvang 1043, [and] kings 

SHE A ze/# 1059, were they not 

\A V 278, thereby 

TC chang' 75, (cheng) the 
^"o standard, 

Jifrt ',rA 719, (^rr) but 

*^* kweV 484, esteemed them- 
"^ selves 

JSj ,^ao 324, [their] high, 



tsiang 967, (chiang) they 
would 
*J*J 'k'iing 422, presumably 

jj|jjC <:##£' 446, fall. 



IV. 

jffr &^' 434, Therefore 
*||r kiveV 484, the noble 
DJ V 278, from 



tsieri 979, (ckten) the com- 
moners 
A zfe?7 1047, take 



^^ 655, (fen) [their] 
~*o root. 

J=* t { kao 324, The high 



J^ V 278, upon 
K hia" 183, (hsia) the low 
t w/// 1047, have 



; k chi 336, [their] founda- 
o tion. 

X£shi* 762, (ssw) ) 

> Therefore 
J^V2 7 8, ) 



4 ^w 174, (^>w) Princes 
^fc jjuang 1043, [and] kings 
EJ /.sz" 1 03 1, (fzu) themselves 
gpf «//&' 1054, call 
3Hf feu 431, orphans, 
f g^ '&z^a 467, widowers, 
A^\ ,fu 717, [and] un- 
tgi* f £w 453, worthies. 

o 
]H* *ts'z % 1034, (tzu) [Is] this 

[because] 
j=|l fhH 342, they 

L7- V 278, from 



tsiert 979, (chieri) the com- 
moners 
fii§ ^ 1047. take 

2J£ f i*£« 655, (fen) their root? 

fl|5 ,^' I0 78, (yeh) [query] 

HE ,./%' 136, [Is it] not so ? 

3£ x #w 224, [query] 



jfcfr &w' 434, Therefore 
(Chapter 39.) 



TRANSLITERATION. 



211 



chV 58, (chih) let 

'sku 777, (su) go to pieces 

t ck ( e 39, a carriage [wheel], 

iJffi iv u 1059, it is no [longer] 

jM ,cAV 39, a carriage [wheel]. 

_ o 

yj\ ,^w 717, [Unities] do not 

ffl^yu' 1 1 37. desire 
3^ /«' 563, to be respected, 
£j£ /w' 563, [and] respected 
$0 i/ 8 2 97. like 
•^P jy#' 1 1 38, a gem 
$2S»^' 55 3 > to be let down 
&8pl° 553» E an d] ^ et down 

/£j 5^'^ 766, a stone. 



tV 879, 

|7CJ sz" 836, 

-J* sA/^, 768, 



^ 



fhang 22, - 



Chapter 40. 



|^W 867, ) 

>• reason's 
j^ ^ 53. C^w) J 

^fift /w«^' 932, motion. 

IBI./^ 2 95' 0*0 Weakness 
^ *ch£ 38, that [is] 
^g ta& 867, 



j- reason's 
^* ,^*53. (**») 

EH yung* 1 149, function. 

11. 
y? /7*« 897, Heaven, 

j$l^" 879, [and] earth 

JgLtvdrt 1040, [and] the ten 
thousand 
\iuuh> 1065, (z^w) things 

£fc ^shang 742, (sheng) are 
'_, produced 

^Jr,.y# 1 1 18, from 

7B' f ytu 1113, existence, 

^3 '^/w 1 1 13, existence 

^p k shang 742, (sheng) is 

produced 
•~F ,;y# 1 1 18, from 

^H£ ww 1059, non-existence. 

• - o ~ 



«=£• 'k'ii 445, Avoiding 
j^ yung' 1 149, function. 



Jyflfan 126, Returning 
5|? V/**' 38, that [is] 



(Chapters 39-40.) 



212 



LAO-TZE'S TAO-TEH-KING. 



f|§ & 879, 

|jg SZ" 836, 

JL*shih, 768, \ Chapter 41. 

—mmyzk ) 1095, 

~fe> jchang 22, 

py fung 933, Identity 
fi **' 281, and non-identity. 



l»'shang 741, A superior 
— I^s^z' 762, (ss£) scholar 



t wdn 1041, (zt>£w) listening 
to [or, hearing of] 
too' 867, reason. 



chHn 402, he is strenuous 
jTFfrA 719, (err) and 



pT hid 1 183, (Jisia) An inferior 

—f^s/te' 762, (ss£) scholar 

BJl ,^«w 1041, (zt^w) listening 

i^tao' 869, reason 

o 
y^ta % 839, greatly 

S£ 5/ao' 795, (hsiao) ridicules 

2l^'53» (^») it. 

w 

^ ,j£» 717. [If] not 

52£ szao' 795, (hsiao) he ridi 
culed [it], 
^\ «i^ w 717, [it will] not 

JjLjsu 1 01 4, could 

J^ V 278, thus 

T=£ jju ei 1047, to be regarded as 

ig la<?' 869, reason. 
11. 



^yjting 207, (hsing) prac- jjj^r &w' 434, Therefore 
^ jChi 53, (tew) it. 



\chierf 386, who builds 



X&fihung 105, (tsung) An g± ^^ 1083, words 



average 
— t-*sA&' 762, (ssu) scholar 

^3 t z^a« 1 04 1, (z^^w) listening 

i||7a0' 867, reason, 

o 
y^joh, 296, (y?) sometimes 

^fi£ ts'un 1020, keeps, 

~p? 7bA, 296, (j& ) sometimes 

~^~* zuang 1044, loses [it]. 



pg' V>&<? 38, the one 

o 
/o f ^w 1113, says 

"2. .^* 53» \tzt£\ that : 
o 

PB jning 599> Those enlight- 
-^ ened 

•i^f * ao ' ^9' ^ reason 

-^^joh, 296, (7V?) resemble 



jfcfcraeV 587, the dark. 



(Chapter 41.) 



TRANSLITERATION. 



213 



life ^zV 99°» ( c fa' n ) Those ad- ^gjf feu 875, (fou) the remiss 



vanced 
2ej /ao 1 869, in reason 

jSjoh x 296, (ye) resemble 
I fu£\ 926, the retreating. 
J" i 276, The straight 
' tao' 869, in reason 

m j£=£Joh i 296, (7V) resemble 

dpi /^V 512, the rugged. 
o 

t* 'shang 741, The high 
^^teh i 871, (/£) in virtue 
^Zjok^ 296, (/<e) resemble 

<£**ku 453, a valley. 

o 

-t- /a' 839, The perfect 

[^-f j#o' 706, in whiteness 

^J^v/o/e, 296, (7V) are likely 

JSgg /V 299, to be put to shame. 

o 
fcfc 'kzuang 478, The broadest 



Spfe^ 871, (/£) in virtue 



70^ 296, (7V) resemble 

^> { £u 717, the not- 

t? fsu 1014, sufficient. 

jH£ chiert 386, Firmly estab- 
*^** lished 

ffit te/z, 871, (*£) virtue 



4=1 



/o/z, 296, (7V) resembles 



An 

(Chapter 41.) 



^p=f chih^ 68, Simple 

g| (ching 73, chastity 

^jfy 70^ 296, (je) resembles 

itfc >'# 1123, the changing [the 

o ' fickle]. 

Hh to* 839, The greatest 

/7 ./«•«<?" 132, square 

Sffi <x^ 1059, has no 

Kp| «^» 1 1 19, corner. 

o 

•4^ to' 839 The greatest 

^ chH' 349, vessel 

JK5 '^a« 1038, not yet is 

M^ cliang 77, (clieng) com- 

o pleted. 

"^ to' 839, The greatest 

•^j ,3'z'w 1 100, sound 

^j^ ,/^z 176, (/e^/ ) is void 

£jgf filing 771, (she?ig) of 
o speech [voice, harmony] . 

*jfl£ ^a' 839, The greatest 

^^ siang' 792, (hszafig) form 

9H£- ,zfw 1059, has no 

jK hing 206, (hszng) shape. 

in. 

j|e} /ao' 867, Reason 

R=S '_yz72 1 103, when hidden, 

A «/# 1059, [is] not having 



214 



lao-tze's tao-teh-king. 



A? ruing 600, name. 

o 

Hk k fu 142, However 

vMi f zvei 1052, it is exactly 

^k tao> 867, reason [that] 

2ife sJian' 752, can 

'fS to*' 845, give 

R YsY<? 974 (ch'ieh) and 

fcfc chHng 77, (cheng) com- 
'*^ plete. 

£& #■ 879, 

JTCJ ^" 836, 

«-r* shih m 708, j> Chapter 42. 

V^' 721, 
j|J£ fhang 22, 

}H zW 867, Reason's 

^ 7*z^a' 240, transformation. 

1. 

Jg tatf 867, Reason 

^p k shdng 742, (sheng) pro- 
r* * duces 

—*yV 1095, unity. 

o 
— -* yt' 1095, Unity 



^-fc t shang 742, (sheng) pro- 

duces 

—■* ,5aw 723, trinity. 
o 

—^ ,5aw 723, Trinity 

£p t shang 742, (sheng) pro- 
^^ duces 

Jg' z&yzw' 1040, the ten thou- 
sand 
4&t zf #^ 1065, (zf w) things. 

o 
iHf z^wz' 1040, The ten thou- 
^ %t sand 

wftzvuh i 1065, (z*/w) things 

^^ fu' 149, bear 

Krb.jym 1099, the negative 

principle, 
h*rt ' x r^t 719, (^rr) and 

ipj^ao' 665, embrace 

Kllr L y an g 1071, the positive 
* c> principle.- 

yTO ^ch'ung 109, (tsu?ig) The 
immaterial 
4pT d'z ' 348, vitality 

rj V 278, thereby 

laj A ze/# 1047, makes [them] 

^&T|| ( Aw0 254, (ho) harmonious 

11. 
\ Jan 286, (jin) ) The 

£ t cht 53t (tzu) fP 6 °P le,S 

Bfr 5^' 817, (shuo) that which 



«£}-* k shang 742, (sheng) pro- .35. z^w' 1063, is detested, 
duces a 

^ 'rh" 721, (^rr) duality. \\Wl ^^ io 5 2 » exactly is 



'rh' 721, (*?rr) Duality Tf\\ Jzu 431, [to be] orphans, 

(Chapters 41-42.) 



TRANSLITERATION. 



215 



-WC'kiua 467, widowers 

/\\ fu 717, [and] un- 

ito k'u 453, worthies. 
o 
[J \rh 719, (^rr) Yet 

-fl tvang 1043, kings 

V^ fiung 459, [and] lords 

lx£ V 278, thereby 

2=S ,w# 1047* take [it] 



V^o 627, I 
7)$yi' 1093, also 
fljf chiao> 372, teach 

o- 

jjgj chHang 366, The strong 

J^ Jiang 525, [and] aggres- 
■* s sive 

3gf V/*£ 38, ones 



chHng 76, {cheng) [for ^frteh t 872, (**) obtain 
« their] titles. 

jW £w' 434, Therefore 



kzuo' 259, sometimes 
Jg f sw« 829, you lose 
J ^ t chi 53, (tzu) it 
jflj V# 719, (*?rr) but 



j^yg"' 1092, [there is] gain. 
Jl]^ hwo> 259, Sometimes 
^nfcjz 1092, you gain 

V* /^* 53. (tew) it 
jiVl ' A rA 719, (err) but 
i5- f sw« 829, [there is] loss, 
in. 

/V j'dn 286, (/£«) 

^ ,«** 53. {t^u) 
EFt 5w' 817, (shuo) that which 
' chiad 1 372, is taught. 



/f\ ,^w 717, do not 

JEL ,g&V 342, their 

J^q'sz' 836, (ss£) [natural] 

9 death. 

•S* t zc/w 1060, [But] I 

yfif {siang 967, (chiang) shall 

JW V 278, thereby 

Qj wei 1047, make [viz., ex- 

7. ~ pound] 

ZgJ^chiad 372, the doctrine's 

^C/m' 147. father [founda- 
o tion] . 



72 879, 



Of others *— ■ 



|7LJ ^" 836, 

+* Syfo'/^ 708, 

— * { sa?i 723, 



Chapter 43 



^=3* (Chang 22, . 

^ fieri 689, The universal 
V&yung' 1149, function. 



(Chapters 42-43.) 



2l6 



lao-tze's tao-teh-king. 



"^F fien 897, 

K* hia? 183, (hsz'a) 

y* fihi 53, (^w) 

9p chV 60, (chih) most 

2E* ^Vw 294, (./bw) tender, 

o 
j&m chH 64, {chih) gallops 



the 
world's 



'chHng 80, (i>ing) and 
courses over 
y^ /Y<?w 897, 



J*' Aaa' 183, (hsz'a) 

kL £ hi 53. (**«) - 
Hp t ^/ ' 60, (chih) most 
Eg* chien^ 380, hard. 



the 
world's 



^ ^A' 1047, J 

. \ doing's 

/21 .***" 53, (tzu) ) 

>g* [yzw 1 1 13, having 

/£JS-:y^ 1092, advantage, 

o 
X]> ,^« 717, the not- 

.jwz 1083, 

2§fr chiao' 372, doctrine, 

o 
4ffH wu 1059, the not- 

g.wA-1047, ) doing , s 

£ fihi 53, (&*) t [gen] 

sE&yh 1092, advantage 



5 ^ rtlvU5 ' /speaking's 
,*Af 53, (tzu) ) [gen] 



11. 



5^/&«897. ) inthe 

^T? hia' 183, (hsia) ) 

3B£ z^w 1059, The not having S% ^* 176, (^s/) [there are] 

"** l [material] ^W few 

/feT '.yzw 1 113, existence 1& £#/' 394, [that can] obtain 



J\.ju' 299, enters 
99£ ^w 1059, the im- 
R|] fihien 381, penetrable. 



in. 
35£ ,w« 1060, I 



-J* ,^z 53, (tzu) them. 



Chapter 44. 



shi 762, (55^) 



J^Va 7 8, 

&ft fihi 53, (chih) know 

4ff£ jjju 1059, the not- 



>• therefore 



$ ^ 879. 
pEf sz" 836, 

"~p 5^/^ 768, 
|j] ^" 836, 

.^ 3 ft fihang 22, 



JLL S*. 538, Setting up 
31ft &zaz' 360, precepts. 



(Chapter 43-44-) 



TRANSLITERATION. 



217 



/£> jning 600 , Name 

gjtyu 1125, and 

J=L i sha?z 735, (shen) person 
.s/z^ 780, which [is] 
JtsHn 991, {chin) nearer? 

J|L { shan 735, (s/ien) Person 

flU '.>'« 1 125, and 

"'tip hzvo 1 256, treasure, 

J3& shu 780, which [is] 

^|£ x to 909, more ? 

o 
^S feA, 872, (/<?') Gain 

$fil t yu 1 125, and 

T* - * ZVCL7lg 1044, 10SS, 

irff t s£# 780, which is more 
£ing* 700, painful ? 



~|fc shcui 738, (she?i) Extreme 
^j© ngai' 619, fondness 
jj/^z" 692, surely 
-*£ to' 839, greatly 

}B&fei' 139, wastes. 

o 

•4j ,fo 909, Much 

ist* fs'ang 950, hoarding 
|7A^"' 692, surely [brings] 



hen' 176, (/zow) intense 
T 1 "* zvang 1044, loss. 

in. 

4ft 1^* 53> (^^) [One who] 
^" knows 

JP /s« 1014, contentment 

y^ x $u 717, not 

Jgjt/ W ' 2 99> i s despised. 

, o 

&n { chz 53, (^/w/j) [One who] 

^*"* knows 

tU 'chi 56, (£e£) when to stop 

^Z ^u 717, is not 

jS^tai* 846, endangered. 

o 

'nX'k'o 425, He will be able 

ty) H 278, thereby 

2eL ch'ang 27, to last 

ft 'chiu 413, [and] to con- 
r\ tinue. 



^^"879, 
jft]^" 836, 
-J«* s/zz'/^ 768, 
TT 'zvn 1060, 
z^gj* ghang 22, 



u^ fung 236, Grand 
^ fe£, 871, virtue. 

1. 
•^ to] 839, Great 



\ Chapter 45 



(Chapters 44-45.) 



2l8 



lao-tze's tao-teh-king. 



JOfccJi'tng 77, (chzng) perfec- J^ ia% ^39, Great 



tion 



jt=fjoh> 296, (je) seems 

jElt ch'iieh^ 448, imperfect. 

. Til fih'i 342, [But] its 

H3 yung 1 1 149, function [use, 

" utility] 

^\ ,/w 717, not 

fv&j^z' 676, is worn out. 

•Jf tcC 839, Great 

jyzVz^ 1 1 06, fulness 

Joh t 296, L/l) seems 

ytB (ch'ung 109, (tsung) empty. 

o 
J jT ,^V 342, [But] its 

IH yung' 1 149, function 

^V '$u 34(2, is not 

ch'iilng 420, exercised. 



T£ tcC 839, Great 
yg ^2%, 70, straightness 
/f=?j°h> 296, (y^) seems 
fig ,£&'#, 458, crooked. 
~^ /a' 839, Great 
JC 'chHao 374, skill 
y^joh, 296, (j#) seems 
Jill i c ^° ^3» cmms y« 



5§?^z^' 688, eloquence 
T^jok, 296, (/*?) seems 



pfPJ wo' 640, stammering. 



\tsao % 954, Motion 

( sking 771, (sheng) con- 
quers 
x ^a« 163, cold. 



ppS^sz Vz^' 994, (ching) Quie- 
ra tude 

BS; ( shing 771, (sheng) con- 
quers 
y^, 293, (y?) heat. 



fsHng 995, (chHng) Purity 

tsing' 994, {ching) [and] 

clearness 
A zf^' 1047, are 



55/S«r897. I the 

-]T *»■«' 183, (A««) P vorld ' s 

JC ching' 75, (cheng) stand- 
o ard. 

l=jSt&*' 879, 

gEj^'836, 

-4-* s/zzA, 708 [> Chapter 46. 

rj^ /«£, 562, 

^^ K chang 22, 



^* *£zV# 385, To moderate 
^jV?^ ii37» desires. 
(Chapters 45-46.) 



TRANSLITERATION. 



219 X 



in 



9? t'ien 897, ) [When] 

^ V [ the 

*TC^ hid 1 183, (hsia) ) world 

jfr 'yiu 1 1 13, has 

^jr tacf 867, reason, 

a 

itj cKiohi 411, [people] curb 

'fctfw 961, (tsoii) race 

'/«a 571, horses 

JM V 278, for 

^W 132, (fen) hauling 
^% dung. 

^ 'fieri 897, ) [When] 

^ V \ the 

"|v ^z#' 183, (hsia) ) world 

Q&t« L wu 1059, has no 

££3 ^ ao ' 867, reason, 

ad& x ya^r 303. war 

H&'ma 571, horses 

/■fc t shd?ig 742, (sheng) are 
•-^ raised 

-^p ,>># 1 1 18, in 

sftR t chiao 367, the common. 

11. 
tsui' 1016, Sin 

M^o' 603, there is none 

H^ /a' 839, greater 

-f ,>># 1118, than 

Pj fcO 425, tO 



#§yf:y^' 1 137, desire. 
o 

fyjS Azv'o' 256, Misfortune 

j^ mo" 603, there is none 
-4r* /a' 839, greater 
~*P <>'^ 425, than 
/(\ ,^ 7i7. not 
$T] <^' 53» iphih) to know 
£1 /sw 1014, contentment 
^«r £/foV 415, Calamity 
J|5[ wo' 603, there is none 
jS? tcf 839, greater 
■Hp ^w 425, than 
^\>'«' 1 137, desire 
^Lteh t 872, (^) for gaining 

in. 
jw &w' 434, Therefore 
4*f| ,<:/« 53, (chili) [who] knows 

^/«-ioi4. ) conten t- 
^.chi n, (tz&)\ meat ' s 

Jni /sw 1014, contentment 

o 
y£ {hang 740, is always 

RL /sz* 1014, contented. 



(Chapter 46.) 



220 



lao-tze's TAOTEH-KING. 



tV 879, "^ j£JJ % chi 53, (^z*A) knowledge 

JJEJ 5^" 836, 5™ mi 589, more and more 

-fr* s^zVz, 768, }> Chapter 47. ^J? \s#a0 746, grows little. 
J-* AsY^ 987, 



. gr. 



fhang 22, 

jig £zVw' 387, Seeing 

J|| f >'w^w 1137, the distant. 



' shi ' 762, (ssi/) 



jg/V 27 8, 



>■ Therefore 



/f> (i^ 7 J 7» Not 
JR ,£## 98, going out of 
13 hu % 225, the door 
xFJ \ c hi 53» {chih) I know 

~% f' ien 8 97. ) th e 

|V ^V 183, (hsia) ) 
o 
^K ,^w 717, not 

^a ftzue'i 487, peeping through 

JS <yiu 1 1 14, the window 

SjJ chierf 385, I see 

y^ fien 897, heaven's 

Jjl£ too' 867, reason. 



Jj£ ,<:#Y 342, [When] one 

Jf£ 4 cA f ^ 98, goes out 

3|i t 7w/ 589, more and more 

S'yuen 1137^0 the distance, 
<ch*i 342, one's 

(Chapter 47.) 



pB shang' 773, (sheng) the 

holy man 
f^Jan 286, (/£w) man 



^ 4 ^ 717, not 

jKr ,^2>?^- 207, (hsing) goes 
_ about 

Ffrt \rh "jig, (err) but 

Art t chi 53, (chih) he knows. 

o 
5T* «^ w 7*7> Not 

H chie?z' 385, he sees 

hE? V^ 719, (^rr) but 

s>? ming 600, he defines [de- 
J~q termines by names] 

/f\ 4 ^w 7i7i Not 



T§* zuei 1047, he labors 

fftl \rh 719, (^rr) but 

ch'ing 77, (cheng) he com- 
pletes. 



TRANSLITERATION. 



221 



|g tr 879, 

JJCJ S2? % 836, 

-4-» sybv^ 768, 

j\$ah> 647, 



■=* {hang 12. , 



Chapter 48. 



^ wang 1044, To forget 
4$J ,d&* 53. knowledge. 



yB£ t zvu 1059, He does non- 
^ A «*& 1047, doing, 

J \rh "jig, (err) yet 
3E£ t zvu 1059, there is nothing 
Sy* \fu 717, un- 
Jjft.joii 1047, done. 

11. 



jvei 1047, [Who] attends j§X '^ I0I °- («**) To take 
^ hioh, 209, (hsueh) learning yC '^ W * 8 9?' ) the 

H j» 293, daily ^Tito" 183. (**) * 



^gjvje" 1092, he gains. 
o 



J& ,zf^Vi047, [Who] practises 
j jg /ao' 867, reason 
Q Jih 293, daily 



f*S « 



sun 829, he diminishes. 
'Xm 'sun 829. He diminishes 
~/* <chi 53, (^w) himself 
JJIyiu' 1 1 14, and again 

JLXT 

JM f,sww 829, he diminishes. 



J£^ V 278, Thus 

tj? £fo* ' 6o, (t:^%) [he] attains 

-^P % yu 425, unto 

3li£ z^w 1059, non- 

^ A ze*?Y 1047, doing. 

(Chapter 48.) 



o 
da? chang 740, always 

LJ V 278, he uses 

jffi .z^'w 1059, non- 

ijB shi ' 764, (55^) diplomacy 

o [business] 

JtrchV 394' When 

^fT 'yiu 1113, using 

Ijjg. 5/22 ' 764, (ssu) diplomacy 

o 
yy\ { $u 717, not 

J«l jtsu 1014, is he fit 

jy^ V 278, thereby 

JjV Hsu 1 010, (<:/zzV) to take 

3£/fc»897. ) the 

-JC^a'183, (A«a) f em P ire 



222 



LAO-TZE S TAO-TEH-KING. 



^LJ s* M 8 3<5, 

-4-* s/fo'/^ 768, \ Chapter 49. 

•H 'kiu 413, 

j=j^ fhang 22, 

ff£ jarC 289, Trust in 
$M teh x 871, virtue. 



SBf shdng 773, (sheng) The 
=* holy 

f\.Jan 286, (7^) man 

9Il£ ww 1050, has no 

Y^T chang 740, fixed 

)!\ ,5/« 806, (hsin) heart. 
o 

Jt^ V 278, In 

p| #a&, 707, ($0) the hundred 
7(2* sing'' 810, (hsing) families 

^22 «^* ' 53' ( tz u) their 

ijjV ,sz>z 806, [hsin) heart 

f=fy.jvei 1047, he finds 

iyN ,s/« 806, (hsin) his own 
O heart. 

n. 

§l|- 5^aw' 752, Good 

5|j V^<? 38, ones 

•S*,z^?/ 1060, I 



Sfe shan % 752, treat with good- 
ness 
J^ fib* 53. (^«) them. 
v o 
/i\ { J>u 717, Not 

3S: s^aw' 752, good 

-pRr f che 38, ones 

2£ zfw 1060, I 

/fcyi' 1093, also 

§n£ shart 752, treat with good 

ness 
J v^ ,^/ 53, (£z£) them. 

o 

^ ^ 871, (/*) [For] virtue 



SiK 5^w' 752, is good. 

o 
tI^ sin 1 807, (££*&) The faith- 
ful 
*che 38, ones, 

PI A z^ 1060, I 

'Ips s * n ' ^°7» (^«») treat faith 
fully 

/21 «^' 53' (^^) them. 

o 
J£ % $u 717, The un- 

>fe szV 807, (hsin) faithful 



'che 38, ones 



-jjSjf ivu 1060, I 

/m yV 1093, also 

4t|? 5/w' 807, (hsin) treat faith- 

i£ . fully 

Zt^l fihi 53, (tzu) them. 
o 

*S ^/*, 871, (te) [For] virtue 



(Chapter 49.) 



TRANSLITERATION. 



223 



^ sin' 807, (hsin) is faithful. ^ t ch££ 358, all 



SP shang' 773, (sheng) The 
™* holy 

/I x /aw 286, (/ew) man 

3fc teas' 941, lives 

=^ /fa. 897, I in the 

"*TT Aw*' 183, (hsia) ) w ' 

o 

t^H * z ' e ^> 89 °' caut ^ ous iy» 

iffiB &VA, 890, so cautiously 
^S* jvii 1047, dealing 



y^ ,*•&» 897, ) with 

TV the 
hid 1 183, (hsia) ) world. 



hat 160, treats as children 



*/^ <chi 53, (^w) them. 



fr" 879, 
^f\ f zuu 1060, 
-I- shih 768, 
f=y <chang 22, 



Chapter 50 



j!|* kzueT 484, Esteem 
Zfc t shang 742, life. 



ffl ,^'w 98, Going forth 

hzvun 268, He universal- £il t shang 742, (sheng) is life 

ises —^ 

"tf x ch x i 342, his JV^ W ' 2 99> comm £ home 

rt*x ,5m 806, (hsin) heart. 7?C f s.e' 836, (ssu) is death. 

o o 

l£t foh.yoj, (fo) The hundred £p t shang 742, ) 

" (sheng) > Life's 

Mt s/w^' 8io, (hsing) families ^ ,£As 53. (tzu) J 

yy ,*:£// 358, all f7& A tf« 919, pursuers 

fcfc chu % 89, fix upon [him] -r* shih, 768, [in] ten 

^a. ^AY 342, their /JhT f >'/w 1113, you have 

H f V^ 720, (<?rr) ears 

H ^w' 607, [and] eyes. 



— » t san 723, three. 

o 
^ *sz\ 836, (*?£) I 

Sfe t shang' 773, (sheng) The ^ ,££*' 53. (**«) ) 

holy 
A Jan 286, (>w) man £fe Ju 919, pursuers 

(Chapters 49-50O 



Death's 



224 



LAO-TZE S TAO-TEH-KING. 



— t-* shih, 768, [in] ten 

Ax f yiu 1 1 13, you have 

^-+ ,san 723, three. 

o 
TV Jan 286, (jen) Of the peo- 

pie 
]7 «^ 2 53 » {fzu) who from 

their 
£fc» ( skang 742, (skeng) life 

o 
fflj ^w^' 932, are moving 

y£ i c «* 53 1 (tzu) to their 

^£ 's*' 836, (ssu) death 

^ ft" 879, place, 
o 

7}$ yV 1093, also 

-fr+skzkt 768, in ten 

Jpfyzu 1 1 13, you have 

— • t san 723, three. 

^P ifu, 142, Now 

/ fpj/*0 213, what 

mjT £w* 434, is the reason ? 

o 
JL^J V 278, Because 

-"HI ,cA7 342, they 

£|? t skang 742, (skeng) live 

jf* i skang 742, (skeng) 

£, > cM 53. (**&) 

Off ^e?w' 176, (Aow) intensity 



life's 



t w/a» 1 04 1, (tf^w) I hear: 



^Sfskan' 752, [Who] ably 

'pj&shek i 750, (5^) manages 

y^ t skang 742, (skeng) his 
IT We, 

^g^ VA£ 38, the one, 

|^g luk t 562, (/w) [when] on 
/ ^ land 

ff kHng 207, (ksing) he trav- 
_. els, 

«^J^ «^w 717, not 

jgg r#' 1 128, he meets 

< y[J 5 ^" 837, (ssw) the rhinoce- 

rfe ros ' 

>{/Tj 'ku 224, [and] the tiger, 

- o 

T\Ju* 299, [when] coming 
among 
ckiin 419, soldiers, 



*kai* 307, Indeed 



'T^s^u 717, not 

ffip j^' ' 675, [need he] shun 

H3 V/«'a, 355, arms 

J£ ifing 698, [and] weapons. 

o 
Rfj 5^" 837, [ssu) The rhinoc- 
eros 
SHE wu 1059, has no 

/yp su' 817, [skuo] place 
1^ where 

ijj^ t /V« 876, (/o«) to insert 

J3L <ckH 342, its 

^3| fikiie 409, horn. 

Q 

'ku 224, The tiger 



(Chapter 50.) 



TRANSLITERATION. 



225 



ffe£ t zvu 1059, has no 

Bfr su' 817, (shuo) place where 

J® teV 1008, (ts'o) to put 

~ft l fhH 342, his 

fjT V^ao 34, (tsao) claws. 
^ o 
X& % j>ing 698, Soldiers 

9|^ A zt'w 1059, have no 

^yp su' 817, (shuo) place where 

*£j» ^yung 1146, to let enter 

JL ( ^V 342, their 

yji jan' 288, (7>w) blades. 
- o 

db ,/*w 142, Now 

/fit t ^o 213, what 

jfcfr &«' 434, is the reason ? 

o 
{/} V 278, Because 

j|£ ,cAV 342, he 

9H£ w« 1059, has no [does not 



ijf* yang 1072, To nurse 
;8fi teh t Syi t virtue. 

1. 
$& too' 867, Reason 

/ff % shang 743, (sheng) gives 
■ ZE - life to 

^?^ ,^' 53. (£**) them [living 
<J creatures] 

%&teh t 871, (^), Virtue 

•gS* ch'uh t 98, (^s#) nurses 

~J^ ,<:#/ 53, (tzu) them. 

o 
{fcfa zfw^ 1065, [zvu) Concrete 
x/,/ things [reality] 

Tf£ king 206, {hsing) shape 

21 «^ 2 ' 53' (^^) them. 

shi ' 765, (shih) Energy 

fiv ch'ing 77, (cheng) com- 
pletes 
J ^T* ,^2 53, (te£), them. 



v Therefore 



sfo*' 762, (ssw) 



belong to] "fejf z^a^' 1040, [among] the 
J5P ^' 836, (ssw) death's ^* ten thousand 

/fykf z^z^^ 1065, (zvu) things 

•jg* /wo* 603, no one 



;£[[£ ft" 879, place. 



U* 879, 
3? 'zuu 1060, 
-4-« 5^7^ 768, 
~-+ yz'k t 1095. 



.2^3. 



f fhang 22, 



J7fC ./ w 7i7. not 
jre}» /swra 1019, honors 
Chapter 51. ^it" too' 867, reason 

tfri \rh 719, (^rr) and 
kwdV 484, esteems 



-S. 



(Chapters 50-51.) 



226 



lao-tze's tao-teh-king. 



Z 



virtue's 



* 



PP 

o 



teh, 871, (te) virtue. 

11. 

tao % 867, \ 

K Reason's 
fihi 53, (tew) ) 

t tsun 10 19, honorableness 

teh t 871, (te) 

fihi 53, (tzu) 

kwei' 484, esteemableness, 

' fu 142, however, 

mo> 603, no one 

johi 53, (tew) it 

ming 1 601, commands, 

' x rw 719, (err) but 

fhang 740, always 



As.?" 1 03 1, "I 

(tew) self I they are 
Jan 285, 1 spontaneous. 

so J 
£w' 434, Therefore 



yu t 1 140, nurtures 

~5t fhi 53, (tew) them, 

o 
t& fitting 77, (cheng) com- 
7 A ~ pletes 

~J^ fihi 53, (tew), them, 

§4^ sku/i, 780, (sw) matures 

~/p fihi 53, (tew) them 

^gz f yang 1072, rears 

~5? fihi 53. (tew) them 

o 
£S ,,/k 151, protects 

* j 

~J^ ,^/ 53, (tew) them, 

in. 

>{fc ( shang 742, (sheng) to give 
• zr: life to [them] 

iifrj 'rA 719, (err) but 

^v ,i^ 717, not 

( ytu 1 1 13, to own , 

jvei 1047, to make [them] 



£ 
£ 



£ 



7jCt ' x rA 719, (*?rr) but 

^ ,/w 717, not 

shdng 743, (sheng) gives )kfc sAz' 761, (ssw) to claim; 
'life to 1% 

Jfe cttang 27, to raise [them] 

iTfrt '/"£ 719. (^^^) but 

^\ .J0* 7i7» not 

Sfe r teaz 941, to rule ; 



ft 

if§f ^ ao ' ^67, reason 



life to 
fihi 53, (tew) them, 



teh, 871, (^) [but] virtue 
cttuh^ 98, (A.sw) nurses 
,db" 53, (tew) them, 
cttang 27, raises 
fih* 53» (tew) them, 



n 

(Chapter 51. 



J|L sfo'' 762, (ssw) this 
||B z*/*V 1054, is called 



TRANSLITERATION. 



227 



2?£ hilen 231, (hsuen) pro- 
found 
||a teh t 871, (te) virtue. 



|§ ^ 879, 

^T Ze^' IO60, 

-4- shih, 768, j> Chapter 52. 
*""* V^' 721, 
^tp^ <chang 22, 

[Hi kzvei i 480, Return 

jjr k yuen 1134, to the origin. 



) [WAen] 
Vthe 



~jP ,/7<e« 897, 

T^ #za' 183, (hsia) ) world 

x=t* 'jyz'w 1 1 13, takes 

7hr* 'sA* 761, (ssic) its begin- 

o ning, 

LJ V 278, thereby 

^Sj ^A' 1047, [the Tao] be- 
comes 

3^ /&» 897, j the 

K^ /i/a' 183, (hsia) ) 

43* 'otm 605, mother. 

o 
gjj£ ^2" 339. When 

4*|1 t ^2 53 {chili) one knows 

,"H^ ,<:AV 342, one's 

*flj: r w w 605, mother, 



fH -^ I51 ' in turn 

4*0 < c ^' 53» (<^ z ^) ^ knows 

,1t t x chH 342, its 

^p Vs^' 1030, (tzu) son. 

c 
&& £/h M 339, When 

^K .^' 53» {chih) it knows 
TT . ,c#z 342, its 

■-y* 'tear' 1030, (£gr») son, 
o 

*^f jfa 151, in turn 

^p 'sA^w 755, (shou) he keeps 

JH1 t chH 342, to his 

-m! 'mu 605, mother. 

o 
J$7 mo' 606, To the end 

J3» { shan 735, (s7zen) of life 
[the body, the person] 
^j\ ,^w 717, he is not 

taV 846, in danger. 

11. 

sek f 728, (s£) [Who] closes 

,c^V 342, his 
^G^tui' 925, mouth 

o 

EEj ^2" 676, [and] shuts 
JjQ ,^AV 342, his 



P^j man 576, (men) sense- 

o gates, 

f£& <. c h un g IQ 6> [tsung) to the 

J|L ,5Mw 735, (sken) of life 
(Chapters 51-52.) 



228 



lao-tze's tao-teh-king. 



J\\ lt u l^l* not 
mh <chin 402, is troubled. 
Ba fiai 308, [Who] opens 
j£>AV 342, his 

^/^'' 925, mouth, 



&zf ^ 480, [and] goes home 
to 
.^ fhH 342, its 

BB rning 599, enlightenment 

A zf« 1059, does not 

,2*277, surrender 



tat' 964, (chi) [and] med- f j|L ,sMrc 735, (shen) his person 

/-Hoc j "• 

ZMl t yang 1070, to perdition. 



dies 



jjfc ,g^V 342, with 
\l3^ shi' 764, (ssw) affairs, 



shi ' 762. (ssw) This 



Kpj w ^*' i°53» is called 
l|f sz!&, 805, (^sz) practising 

. rft fhang 74°. tne eternal. 
o t 



$L t chung 106, (tsung) in the 
V end 

J|L Sy£aw 735, {shen) of life 

yl\ ,^w 717, not 

j£jF <:^V 415, can he be saved. 

in. 

B chieri 385, To see 

*|^ szao 795, (hsiao) [one's] 

srnallness 
l^Ayueh i 1 1 30, is called 

BR jning 599, enlightenment. 

o 
£j3p 4 5^w 755, (shou) To keep 

r^T? t /^ 294, (jou) one's ten- 
^^ derness 

P| jyw^ 1 1 30, is called 

j?B fhHang 366, strength. 

o 

EH yung' 1 149, [Who] employ 

" f T ,^V 342, its [i.e., reason's] 

■Jflfj fetuang 478, light, 
o 

/w 151, [and] reverts *A3k x y* u IXI 3» nave 

(Chapters 52-53-) 



£& #' 879, 

j?j 'zuu 1060, 

»4-» s^/A, 768, \ Chapter 53 

— * ,5aw 723, 
j=JT chang 22, 

Jfg^ jy/^ 1092, To gain 
s|& ching' 76, insight. 



'shi j6i t (ssu) If 
'w^o 627, I 
X^chie" 360, in an insignificant 
£ ;a« 285, manner 



TRANSLITERATION. 



229 



Aft t chi 53, {chili) knowledge, 

if-r Jiing 207, (hsing) I walk 

~f* t yii 1118, in 

yCta' 839, the great 

J& too' 867, reason ; 

o 
\\&'zve'i 1052, it is only 

"mil <shz 758, (ssu) assertion ; 

shV 762, (ss£) this 

zueT 1054, I fear. 



«4j* ta } 839, The great 

:?||[ tao 1 867, reason 

!fef j sMw' 738, (shen) is very 

jeIj J 276, plain, 

HK \rh 719, (err) but 

Erl jnin 597, the people 

'fcL'hao 171, like 

jRff^zw^' 407, by-paths. 



/s'ang 949, [and] gran- 
aries 
shari 738, {sheri) very 

,## 227, (/£S#) empty. 



HB jfa 152, To wear 

2$7* A zfaw 1 04 1, (zt/e») orna- 
ments 
&£ Hs'ai 944, [and] gaudy 
*o colors 

iB&tai* 846, to carry 

% I] &"' 521, sharp 

chieri 388, swords, 

jV^w' 1089, to be excessive 
rajj* 'jym 1 102, in drinking 
*6* sA£ft, 766, [and] eating, 
Brir t ts'ai 943, wealth 
4& hivd 256, [and] treasure 
/a* 'jyz'w 1 1 13, to have 

A y# ii2i, in abundance, 

shV 762, (ssw) this 
g@ zt^V 1054, is called 

tao> 868, robbers' 



,dao 32, [When] the pal- - 

ace, [seat of government] 2g£ fczu'a 468, pride 

s/zaw' 738, {shen) is very 



//*'# 92, splendid, 
/Yew 898, the fields 
5/faw 738, (shen) [are] 
A ztw 1059, weedy 



t fei 136, [It is] anti- 
tad 867, reason, 
,£sa£ 940, indeed. 



very 
(Chapter 53.) 



230 



lao-tze's tao-teh-king. 



ti y 879, ^ 4{aC t sz'u 81 1, (ksz'u) Who prac 

^ tises 

3? 'tvu 1060, Jv* ,cfe* 53, (tzu) it [i. e., Tao] 

— t-* sAafc, 768, j> Chapter 54. -J- ,>>« 1118, in 

nQ s#" 836, J|L ( sM« 735, (shen) person 

o 
chang 22, J T Tr ,^V 342, his 

flS ^/fc, 871, (&?) virtue 



jjp ,s/w 811, To cultivate 
||il t kwan 474, intuition, 



j- s/zaw 752, [What is] well 
SIB! chien' 386, planted 
Sgf '^/ 38, the thing 
^\ 4 ^w 717, not 

^a 647, is uprooted. 

skan 752, [What is] well 

JgJ^ao' 665, is preserved 

5j5| 'eke 38, the thing 

y^s [$u 717, not 

ffffjfo 914, is taken away. 
o 

11. 

Z£*'tsz* 1030, (tzu) Sons', 

jEE sz^w 829, [and] grandsons' 
&K tsi ' 965, (r^z) offerings 



ijTM 5^' 838, (ss£) and ancestor 
' *** worship 

,X> ,^w 717, not 

jgS^o/z' 81, (cA'o) will cease. 



Th f waz 612, then 

ih fihan 15, {chen) is real. 

O 

4|§C ,£?& 8ii, (ksz'u) [Who] 
:, practise 

^ fhi 53 (tzu) it 

-^ ^ 1 1 18, in 

^c£ ,6&/a 351, his family, 

o 
Jal t ch*i 342, his 



M teh, 871, (te) virtue 
>Q Jy»w 1 1 13, is 

k yii 1 120, overflowing. 



f{|£ fit* 81 1, (A««) [Who] 

practises 
S _ ,^*53> (tzu) it 



.Hl,^ iii8, in 

jff&tfa'ang- 189, (kszang) his 
'"o township, 

•fjfr t ch f t, 342, his 

fi^tek, 871, (*4) virtue 

7Tt 'naz 61 2, then 

J^» fh'ang 27, is lasting. 



(Chapter 54.) 



TRANSLITERATION. 



231 



A& t stu 8n, (hszu) [Who] 

- practises 

^^'53. {tzu) it 

■^l- { yu 1118, in 

jgjj^z^'o 491, his country, 

<ch'i 342, his 

tijjktehi 871, (te) virtue 

yh 'naz 612, then 

•ft ,/#»£" 157. (/^) is abun- 
"o dant [prolific]. 

^[|C ( S2& 81 1, (As2«) [Who] 
• *- - * practises 

J ^ ,£#/ 53, (tew) this 

-3P ,;y# 1118, in 

Jl f ten S97, ) the 

"TT-iUV 183, (hsia)) WOTldl 

o 
"ft ,<:AY 342, his 

§ ^/z, 871, (^e) virtue 



7!r 



naz 612, then 



yy f ^'w 716, is universal. 



fizvan 474, one tests 

Ss? <chza 351, families. 

o 
J^ H 278, By 



Jiiang 189, (hsiang) one's 

township 
fizuan 474, one tests 



I Jiiang 189, [hsiang) town- 
o ships. 

J^V2 7 8, By 

|njj/| ^zftf 491, one's country 

||B { kzvan 474, one tests 

j|5| ^z^o 491, countries. 

JgJ '* 278. By 

rcr /v^w 897, ) , 

y^ ' *'■ ( ones 

— r^ A/a' 183, (hsz'a) 
||B Jzvuan 474, one tests 



world 



r£ /fc* 897, ) 

7 ^ V worlds 

K* >foa 183, (hsz'a) ) 



-p£ ^w 1060, I 



^pT fio 215, what- 

J£J % V 278, by 

4*|1 pfo* 53, (chz'h) know 

-4^ /7*» 897, 

|V ^a' 183, (hsz'a) 

{ shdn 735, (sheyi) persons. j ^ t chz 53, (tew) 
o 
D£ V 278, By ^^ t /aw 285, being such ? 

||£ fhia 351, one's family ^^ fsaig^o, [Query.] 

(Chapter 54-) 



ku* 434, Therefore 

J£J V 278, by 

J=L { shan 735, (shen) one's 

person 
I fa-wan 474, one tests 



the 
world's 



232 



lao-tze's tao-teh-king. 



J£j^ V 278, [It is] by 

|M* ts'z y 1034, (tzu) this [viz., 
o reason] . 

|Je§^" 879, 

3Pf f z^w 1060, 

•4-* 5^2*/^ 768, J> Chapter 55. 

^I'wu 1060, 

^=^ <chang 22, 

^fe t ##£?2 231, Of the Mysteri- 
4££ Ju 144, the seal. [ous 

1. 

<Q? lian 162, [Who] embodies 

$Mji teh, 871. (^) virtue 

Pp, A^w' 176, (^o«) fulness [so- 

o lidity] 

jY. *jd 674, is comparable 

~p t yu 1 1 18, to 

0c*Hh t7 2 t ) an i n f an t 

^p ■/«*' 1030, (tew) ) chlld * 
j®. /w 922, Poisonous 



ch'ung no, (tsung) in- 
sects 
/f\ ,j^w 717, not 

<pp£ s^fc, 769, sting [him] . 



si? 



/p ,^ w 7i7i not 

chti 442, seize [him]. 

{hue 411, Carnivorous 

J&I Wao 632, birds 

/|\ ,^w 717, not 

JB jto/*' 706, (^0) strike [him] 

o 
*|j|^ f £w 454, The bones 

S3 /oA, 296, are weak, 

fm <chin 396, the muscles 

3Z x je'u 294, (jou) are tender 

Htj V# 719, (err) yet 

Jgf zco' 1064, the grasp 

|pj £2*' 435, is firm. 

ytz W H' 1052, He does not yet 

Tjfl fhi 53, (^2^) know 

ipr x j?in 697, the female 

!jp£ l mu 588, [and] the male 

Zp* t ckz 53, (tew) [in] their 

«** ± ko2iy, relation. 

tm ' A r^ 719, (^rr) yet 



tsui* [A"., vol, 31, p. 1] 
the child's virility 
jp tso y 1005, is erect. 



o *This character is missing in Wil- 

J3& mdng 610, (meng) Wild liams, but a similar form of the same 
*-"**» word, which like the above means 

g£ shew 75 6, (A*>*) beasts ^pS^ * Child, " * "**"* 

(Chapters 54-55-) 



TRANSLITERATION. 



233 



i tsi?2g 992, {eking} His 



/fife yi ' 1092, To increase 



spirit [semen] 
^t <chi 53, {tzu) [grows to] its £p K shang 743, {sheng) life 



35 cA/' 60, (chih) perfection, 

•Hi 'ye 1 1079, ( .)'<?£ ) indeed. 
o 

i^ chuyig 106. {tsung) All 

ft 72%, 293, the day 
■BK/jao' 173, he cries 
HB ^rA 719, (^^r) and 
Jf&yt 1 1092, sobs 

/f\ ,/w 719, [yet] not 



P^j yueh. 1 1 30, is called 
siang 792, {hsia?ig) a 



blessing 
J]i\ ,«/2 806, {hsin) The hear 



' 'sfrt 761, (ssu) directing 
^ja cKV 348, spirit 
D yueh i 1130, is called 
E§J fJiiang 366, strength. 
qAl zes&A, 1065, (zuu) Things 



JjW sAa' 731, becomes hoarse. tf-J* chzva?ig' 114, fully grown 

o 77 

jH] ^'254, His harmony &&L {siang 967, (chiang) are 

Vj 1 ' U about 

J2, > chi 53 ' ('**) t is . shown in 3 jfe 7ao 508, to decay. 



'35 ^f 1 60, perfection, 
*ftt. ^' 1079, (>Wz) indeed. 

11. 
^*Q fihi 53, (^z%) To know 

?h1 ^° 2 54' ^ e narmon i QUS 
Elyue/it 1 1 30, is called 

yM? cha?ig 740, eternal. 

%\\ fte 53. (cAafc) To know 

*!3* chang 740, the eternal 
Fl >'^^ 1 130, is called 

|3j3 jning 599, enlightened. 



gS ze/#' 1054, We call 
"^ { chi 53, (tew) it 

xj\ .&* 717. un " 

jjj ta& 867, reason. 

o 

7fC >&* 7*7> Un- 

ill ^ ao ' ^7' reason 
S r feao 953, soon 

f-3 Y 278, ceases. 
o 



'Chapter 55 ] 



234 



LAO-TZE'S TAO-TEH-KING. 



ti x 879, 
2fT *wu 1060, 
— 1-> shik, 768, 
luh i 562, 
fhang 22, 



•N 



^ Jiiien 231, The profound 
^8& ^, 871, virtue. 

1. 

Art .dfe" 53, (^2%) [Who] 
-*■"■ knows, 

pjSf' VA/ 38, the one 

^ ,^717, not 

"§Ef* a >^« 1083, speaks. 

"=* t yen 1083, [Who] speaks 



che 38, the one 

Jj\ .i* w 7 1 ?! not 

4t|t t cki 53, (chih) knows. 

i|fe s^ 728, (s£) He shuts 

Jj£ ( c£7 342, his 

'fcr /wz ' 925, mouth, 

o 
Kw ^/' 676, [and] closes 

*tt* ,cAV 342, his 

pH man 576, (^^w) [sense-] 
■ ** gates. 

11. 

j t^p 2^0' 1004, He blunts 

H m ( ^ZfV 342, his 



iuV 302, sharpness. 

'chid 359, He unravels 

Chapter 56. R fc ,c^V 342, his 

•jot ../^ !29, C/V») tangles. 
o 

7f\\ Jio 254, He dims 

JdL t cJCi 342, his 

jfc fewang 478, brilliancy. 
o 

|PJ fung 933, He identifies 

jg^ ,^AV 342, himself 

BE ch'an 22, (ch'eri) with the 
^^ dust. 

~ff? shi' 762, (ss2^) This 

gB zt^V 1054, is called 

">&* ^z/^w 231, (hsiien) pro- 
found 
ml fung 933, identification. 

in. 
jw &w' 434, Therefore 

/4\ t £u 717, not 

PJ fio 425, he can 

<Y=f teh k 872, (te) be obtained 

Trtl VA 719, {err) and 

3SJ /sYw 991, (ch'in) be loved 
o 

/Jfiy* 1 I0 93, and 

^C ,^« 717, not 

"P| fCo 425, can he 

yfS te#, 872, (ti) be obtained 



(Chapter 56.) 



TRANSLITERATION. 



235 



flfrj \rh 719, {err) and 
ffrfe ,5/^w 775, be discarded. 
]/T\ ^u 717, Not 
pf ,£'0 425, can he 
/JM. ^ 872, (te) be obtained 
ffil \rh 719, (^rr) and 
^|J IV 521, interested in profit 
y/K yr* 1093, and 

/|> ./« 7i7 ( not 

"pT ,£ f o 425, can he 

£B tafc, 872, (^) be obtained 

BR \rh 719, (^rr) and 

j=F» haV 161, be injured 
o 

^r\ t $u 717. Not 
Pf { k'o 425, can he 
<*|L teh t 872, (£*) be obtained 
mj 'r# 719, (^rr) and 
"fa* kzveV 484, be honored, 
//h y*' 1093, and 
>^S ^u 717, not 
*fjT ,^ f 425, can he 
jfli feA, 872, (te) be obtained 
rfit \rh 719, (err) and 



AszWe' 979, (chieri) be hu 
miliated. 



jEjT &w' 434, Therefore 
jS jjuU 1047, it becomes 

^A'^897. ) the 



j> Aia' 183, (hsia) 



world's 



I" kweV 484, honor. 



#' 879, 
^f f zf u 1060, 

•4* sA^, 768, 

J^ ^sYA, 987, 
chang 22, 



Chapter 57 



^ggL shun 783, Simplicity 
j|^ ,/«^ 155, in habit 



With 



J^',-278, 

Tp chang' 75, (cheng) right- 
"^ eousness [rectitude, justice] 
9j?> cA/ 1 59i (chzh) is adminis 
lH tered 

B3 x >^z^o 491, the empire. 

o 
IM V 278, With 

£1 £ c&V 344, craftiness 

E3 yung' 1 149, is directed 

j£ t $ing 698, the army. 

J£I V 278, With 

zvu 1059, non- 



g5^'' 764, (ssu) diplomacy 
(Chapters 56-57.) 



236 



LAO-TZE S TAO-TEH-KING. 



Bj£ 'ts'ii 1 010 (chu) is taken 

5£/&*8 9 7. ) the 

-|T/im'i83, i&sza) f em P ire 



- zvu 1060, I 
^pT ho 215, what- 
J£^ V 278, by 
T*n 1^** 53. (chih) know 
JBl ,«kV 342, its 

Jan 285, being such, 



~nV. fsai 940, indeed ? 

o 
j^/ V 278, It is [by] 

Irr ,z f s\2'' 1034, (tzu) this [rea- 
,M '- son]. 



5g/*>»8 9 7, ) Inthe 

TT^Vi8 3i (iMs) f world 

4? /o 909, the more 

_ [there are] 

Si chV 340, restrictions 

^^hzvui' 266, [and] prohibi- 
**^o tions 

rTft \rh 719, (^rr) yet 

51 rnin 597, the people 



1 7we 589, increasingly 

[the more] 
*^y ^'iw 697, become poor. 



E3 min 597, The people 

4£ fio 909, the more [they 
have] 



^IJ IV 521, sharp 

cJCV 349, weapons, 



ne 



A ^z^o 491, 
chia 351, 



the state 



jksz* 1029, (tew) the more 

and more 
Jizvun 267, is confused. 



II Jan 286, C/ew) The people 
4j ,fo 909, the more [they 

vT are] 

;ro VAV 347, artful 

T7? chHao 374, [and] cunning, 

'■ o 

2S L cKi 344, abnormal 

2x>#^ 1065, (zvu) things 



fsz* 1029, (tzu) the more 

and more 
<clii 347, occur. 



;£g ,/a 123, -Laws 

*tj* #«£■' 546, [and] orders 

tsz % 1029, (tew) the more 
and more 
|8 k chang 23, [are] made 
o manifest, 

tad* 868, robbers 



I t te<?7 957, [and] thieves 
&+ k to 909, the more 



5fc? r jf«M 1 1 13, appear. 

in. 
-fc/I &w' 434, Therefore 

jftj skang' 773, (sheng) the 

(Chapter 57.) 



TRANSLITERATION. 



237 



^A Jan 286, (Jen) man 

^J L yun 1142, says : 
o 

;f& f w^-o 627, I [practise] 

$ifl* ,z*/w 1059, not 

IS ^/z 1047, doing, 

rrtl ' A r# 719, (err) and 

Jji x wm 597, the people 

H to" 1 03 1, (tew) of them- 
selves 
qJ^ Az^a' 240, reform. 

o 
^ '^0 627, I 

JMp *^ao 171, love 

\ tsing* 994, (ching) quie- 



tude 
rfrj ' x rA 719, (err) and 

12 ^m 597, the people 

ffi to" 103 1, (^w) of them- 
" selves 

iU chang 1 75, (cheng) are 
^q righteous. 

^S^ngo 627, I [practise] 

^fffc .z^w 1059, not-doing 

.g^Af 764, (ssw) business, 

o 

HE* \r^ 719, (err) and 

13 rnin 597, the people 

n to" 1031, (te£) of them- 
selves 

o 



fu y 148, become rich. 



t ivu 1059, not having 

jy^* H39i desires, 

lifrj ' x r^ 719, (err) and 

13 £ #M73 597, the people 

|zj fes" 103 1, (tzu) of them 

selves 
JKJ% ifu 710, are simple. 



#' 879, 
"fc 'z^w 1060 
-J- shih, 768, 

j\tah t 647, 



^ 



cha?ig 22, 



Chapter 58 



jlp s^wrc' 784, Adaptation 
*ti> fo^a' 240, to change. 

1 1. 
*H*. ,c^V 342, [When] one's 

jBj£ chang' 76, (cheng) admin- 
npf istration 

fty] waw 1 577, (men) is unos- 

tentatious, 
|$3 man' 577, (w^w) [quite] un- 
-P ostentatious 

^1 ,e^V 342, one's 

j3j ^zw 597, people 

\ cKun 783, are simple, 

p ch'un 783, [quite] simple. 



jffe 'ngo 627, I [practise] Tjfc .g&V 342, [When] one's 



(Chapters 57-58.) 



238 



lao-tze's tao-teh-king. 



chang* 76, (cheng) admin- 5BE jvu 1059, not 

istration 
t ck'a 9, is prying [p^ x chi 56, (chth) ceases [is 

stopped] 



«j$ A ^ f a 9, [quite] prying, 
j|l t ch't 342, one's 
pR t w^ 597, people 

t ch'iie 448, are needy, 



{t^J fiJCUi 448, [quite] needy. 
jJfjS ^zce' 256, Misery 



>• happiness's 



*^& A Ai? 179, (hsi ) alas ! 

jjjj§ </* x 5o 

Jy* ,£fo" 53, {tzu) ) 

ajr su* 817, (shuo) place 
V 279, it supports. 

S x /*w 150, Happiness 
<y ^z 179, (&sz) alas ! 

|J ^z^o' 256, ) 



misery s 



i£\ > chi 53. (^) ) 

Hfr sw' 817, (shuo) place 

17\* ,/k 152, it conceals [rests 
^o on]. 

Jp£ A sAw 780, Who 



A0 '^* 5^' ( c ^ n ) knows 
,£#2342, its 
chi 393, limits? 

^ ,^V 342, It 



11. 



Tp ckdng* 75, (cheng) The 
normal 

T& */" w I 5 1, * n turn 






x zf^V 1047, becomes 
2=£ A MV 344, abnormal. 

shan' 752, The good 

L fu 151, in turn 

IS x tt/*Y 1047, becomes 

THr ( yao 1074, unlucky [unpro- 

q pitious] . 

^ Jon 286, {Jen) f Tfae 

£^53.<W) iP e °P le,s 

^7^ x wz 589, confusion ! 

jtf ,c^V 342, It [is so] 

£J jVA, 293, daily 

(pi £w' 435, assuredly 

At *chiu 413, since long. 

in. 



7f£ 5^2 ' 762, (SS#) 
fit* 278, 



Therefore 



c jffi[ shang 773, (sheng) the 

A holy 

4 /aw 286, (./Vw) man 

yj <fang 132, is square 

mm V^ 719, (^rr) yet 

(Chapter 58.) 



TRANSLITERATION. 



239 



7f> ,/* 717. not 

T§fl] fi° 4 2 ^» ne injures. 

EjjS lien 534, [He is] angular 

rm * A r^ 719, (^rr) yet 

/p ,^w 7 X 7. no* 

gftj kzuei' 485, he hurts. 

ftf dfo%, 70, [He is] upright 

ml \rh 719, (*?rr) yet 

^\ 4 /w 717, not 

S* sz % 837, (ssw) strict. 

■tPj fizvang 478, [He is] bright 

ml \r^ 719, (*?rr) yet 

^\ ,^w 717, not 

yad 1 1078, shining. 



^ «■ 879. 

~ff 'wu 1060, 
«4-» shih t 768, 
jf^ '&*« 413, 






fhang 22, 



Chapter 59. 



-sj- 'sheu 755, To keep 
^ tao' 867, reason. 

1. 
yfJ+chi' 59, (£^2/2) In govern- 
*. ing 

A Jan 286, (yVw) the people, 



gjjt s^" ' 764, (5522) [and] in 
^^ attending 

-fr* ,/Yih 897, to heaven, 

o 
JQ mo' 603, nothing 

p£r 'b# 4 296, (/<?) surpasses 
•5±£ 5^/2' 728, (5<?) moderation. 

^j* ,_/*22 I42, NOW 

Tti ^^ I0 5 2 » consider only 
3g£ 5^/2' 728, (s£) moderation : 

shV 762, (5522) This 
gS «/#' 1054, is called 
JSj, Vsac? 953, early 
JEj|| */* 152, habit. 

o 

jil 7sac> 953, Early 

/3l? J u x 5 2 ' acquisi^ 011 
§9 zfeV 1054, is called 

jpf chung* 108, (tsung) heap- 
^ ing 

^jff 2*5272, 986, (^/22 ) [and] ac- 
cumulating 

fiH teh t 871, (te) virtue. 

o 
|"pl chung' 108, (tsung) By 

heaping 
2*5272, 986, (c/22') [and] ac- 
cumulating 
fig tafc, 871, (2^') virtue 

J[|] te*# 4 956, (2\s£) then 
4&£ ^22 1059, nothing 



(Chapters 58-59.) 



240 



lao-tze's tao-teh-king. 



•T> ii> u 7*7> not 

OjT Ud 1 430, can be overcome. 



9HE jvu 1059, [When] nothing ^ 

is 
^> il> u 7i7» not 

Em. k'o> 430, can be overcome, sxt deep 

/u g 4J* ,^aw 317, (ken) roots 

J}j[ te<^ 956, (tse) then 



JLJ V 278, thereby 
jjj^ cKaug 27, be lasting 
fojchiu 413, [and] enduring 
•jgfshi' 762, (ssw) This 
gpf z^<?V 1054, is called 

,sAaw 736, (shen) having 



.jEpt^ mo' 603^ no one 
4*11 ,^z 53, (chih) knows 

x chH 342, his 

chi 393, limit. 
"fey mo' 603, [When] no one 

4*n <^ 2 ' 53* (^^) knows 
"fT 4 <;^V 342, his 

@ fhi 393, limit, 
• - o 
Pj fi'o 425, one can 

J)^ V 278, thereby 

/Ej* 'yiu 1 1 13, possess 

Effil ,£tfo 491, tbe state. 

Jfc? f jyzw 1 1 13. [Who] possesses 

x &zt>0 491, 

the state's 



Jy* ,^2 53. (***) 

J3? ( w« 605, mother 

* is [viz. r moderation], 

JjT 4 & r 425, he can 



^' 435. [and] a staunch 

2fz*' 881, stem. 

fJCang 27, [This is] of 
long 
ff^ t shang 743, (sheng) life 

^\^ r £&2tt 413, [and] lasting 

JJPjsyfo'' 763, (ssw) insight 

*C ^ 7 " 53. (^w) [sign of gen.] 

fljp^ao' 867, the zfay. 



m #' 879, 
5?^ luh t 562, 
•4-* sAz>^ 708, 
j3 fihang 22, 



Chapter 60 



^5" «^^ 437. To maintain 
J\*t iveV 1053, one's position 

1. 
*hk cAi ' 59, (chih) Govern 

~fC ta' 839, a great 



(Chapters 59-60.) 



TRANSLITERATION. 



241 



f|3 ftwo 491, state 

o 
r4^fj'oh i 296, (je) as 

"k^T t J>'ang 660, (i>eng) one 
i™ fries 

/K 'ssao 795, (hsiao) small 

wfe ,-szVw 800 , (listen) fish. 



J£J V 278, [If] With 
i^tao' 867, reason 
jRt U ' 522, one governs 

5^ /&» 897. ) the 

-|CMr' 183, (^a)f em P ire 
o 

*H* ,c^V 342, its 

rf| 'kzuei 482, ghosts 

^J^«7i7. not 

jjjth .s/zara 737, (shen) spook. 

o 
3b </^' I 3^> ^ ot on ty 

^^'737. its 

f£| 'kzuei $2, ghosts 

Jfijuyiy, not 

ffjrtj x «s^a» 737, spook. 

o 
"H" ,£^'342, [but] its 

jftfh ^M« 737, {shen) gods 

^,^717, not 

#I|L ^shang 739, harm 



71 jaw 286, (jen) the people. 

o 
^fe «/&' 136, Not only 

jj". ,€tAV 342, its 

jjjjj] ,5/^aw 737, (shen) gods 

^N ,^ w 7 X 7. not 
'fjt t sha?ig 739, harm 

71 ^aw 286, (jen) the people 

o 
BEJ shang' 773, (sheng) [but] 

the holy 
A jaw 286, (./ew) man 

jn\\ yV 1093, also 

*T^ ,i* M 7*7. not 

t|L K shang 739, harms 

71 jaw 286, (./Vw) the people 

o 
~fc '/# 142, Since 

prtn 'Hang 526, both of them 

^\ «i^ 7 J 7» not 

/fcB k siang 790, (hsiang) mu 
1 ° tually 

jffi ( shang 739, harm ; 

o 
jw &&' 434, therefore 

£§ feA, 871 (te) virtue 

35* <chiao 367, unitedly 

{|S hivei^ 480, returns 

tH: ,V£# 1082, thereto. 



(Chapter 60.) 



242 

fg ti 879, 
*^*^ lzih ) 562, 
•4-* shz'h i 708, 
—+ yz'h } 1095, 
_ B t chang 12., 



Hfj{ ,£ f zVw 389, Humility's 
|^ teh, 871, virtue. 

1. 

-4^ tc£ 839, A great 

fii#| kzvo 491, state, 

^^ V/z/ 38, one that 

h% hid 1 183, (hsia) downwards 

5^ x #» 549. flows, 

o 
HJF /Tea 897, 

K' ^za' 183, (hsz'a) 

^ {hi 53. (^) 

%* <c7iiao 367, union 

4r /Y*?# 897, 

*TRT A/a' 183, (hsz'a) 

~/\ <chi 53, (£?£) 

jfel/ r ^>Y« 697, wife [female] 

11, 

{fel/ 'fin 697, The female 

* p* chang 740, always 
]M V 278, by 



lao-tze's tao-teh-king. 

tsing' 994, (ching) quie- 
tude 
.shang 771, (sheng) con- 
quers 

Chapter 61. Er£ ! w« 588, the male, 
o 

VA V 278, [and] by 

jjIB tsing* 994, (ching) quie- 
*■* tude 

jB| zt><?7 1 047, she makes [her- 
m self] 

• K*#tt&' 183, (hsz'a) lowly, 

o 
jW £w' 434, thus 

/\^ta* 839, a great 

pjxj ^z^o 491, state 

J/J V 278, by 

K Aza' 183, (hsia) stooping 

/p Wao 795, (hsiao) to small 

pjjq ^z^o 491, states, 
o ~ 

^IJ z\s<^ 956, (tse) on that ac 
count 

fljf f zV# 1 010, (£#'#) conquers 

f\% 'siao 795, (hsiao) the 
^^ smaller 

Igfl £1^0 491, states. 

/[> 'szao 795, (hsiao) Smaller 

III ^zi/o 491, states 

J£J V 278, by 

~TC hia' 183, (hsia) stooping to 

*^Cta' 839, great 

fi|3 ^zfc? 491, states, 



[be- 
comes 

the 
empire's 



[and] 

the 

empire's 



(Chapter 61.; 



TRANSLITERATION. 



243 



H|| tseh> 956, (tsi) on that ac- 
** J count 

Jfj7 'tsHl 1010, (c>^'#) conquer 

^ to 1 839, great 

[gjfl ^wo 491, states. 

in. 
JW &w' 434, Therefore 
j^ A hwo> 1065, some 
H foa' 183, (hsia) stoop 

fit V 378. to 

HV '£s'# 1 010, (^//) conquer, 

o 
~bJ7 Azco' 1065, others 

K* Ai'a' 183, (hsia) stoop 

mj '/7* 719, (^rr) and 

Jfj7 7s'# 1010, (£&#) conquer. 

IV. 

y^ tcC 839, Great 

Qgj A £zt/0 491, states 

^C K jbu 717, not 

Jjpj &z^0' 490, more 

yW 1 139, wish 

<chien 382, [than] to unite 

*V 98, (£s#) [and] feed 

^^ ^aw 286, (/«e«) the people. 


/!> 'sz'ao 795, (hsiao) Small 



pg] ,^^0 491, states 
sfi il> u 7 x 7i n ot 
j jpj £z^o' 490, more 
$\ytf 1 1 39- wish 
/\^ju' 299, [than] to enter 

3K sAz ' 764, (ssu) [and] to 

serve 
J\^ Jan 286, (y^«) the people 

y^ { fu 142, Now 

pfe 'Hang 526, both 

5|j V^e 38, ones, 

£$» £<?" 426, each one 

in its way 
&=Lteh ) 872, (te) gain 

3jl ,<:£Y 342, they 
/■*/]* su' 817, (shuo) that which 
*g\ jy# 1139, they wish. 
/^ td 839, [But] the greater 
^Q V^ 38, one 
_H t J 2 73> properly must 
j|=^ t tt//z 1047, make itself 
h ^za' 183, {hsia) lower. 



(Chapter 62.) 



• Chapter 62. 



244 

fgtf'879. 
j"? lu/i t 562, 
"+• shih, 708, 
"* *rh % 721, 
t=?_ fhang 22, 



4=fe A ze/« 1047, Practise 
*|4* too' 867, reason. 



jH too' 867, The rational 

PS* V/z/ 38, man [is] 

JS zt^w' 1040, the ten thou- 
sand 
!^1 tv uh t 1065, (zf w) things 

^ <chi 53, (£e£) their 

Jp|L ngac? 625 4 asylum, 

5|p ^aw' 752, the good 

yl Jan 286. (/^w) man 

tC^ fhi 53 • (^) their 
■fif f ^ao 663, treasure, 

^T^ i$ u 7*7 > tne not " 
^fe shart 752, good 
/I t /aw 286, (jen) 
£^ {hi 53> (tzu) 



LAO-TZE'S TAO-TEH-KING. 



man s 



Jfe 'met 586, [With] beautiful 

"pET ,^w 1083, words 

pjT r k'o 425, [things] one can 

VA V278, thereby 

|ij s>fo'' 762, (ssu) sell. 

o 
1=|r fsun 1019, [With] noble 

*^y Jting 207, (kszng) deeds 

Pj f & f o 425, one can 

JLi % 278, thereby 

7J[J ,cA«a 350, accomplish more 

with 
yV Jan 286, (/.era) the people. 

in. 

A j'an 286, (7'^w) A man 

"/? {hi 53. {fzu) [for] his 

/T\ «^ w 7*7. n ot" 

Si: 5/w«' 752, goodness 

ipj ,#0 215, why 

^fe? tAV 349, thrown away 

^/^ ,£tA/ 53, (£?£) he 

5pf 'j/2M 1 1 13, IS? 

jw £«' 434, Therefore 
~ffji' 538, was elected 



Bfr 52/' 817, (skuo) that which J?fien 897, heaven's 
-fH, j^ao 664, he holds fast to. —& tsz' 1030, (tzu) son 



(Chapter 62.) 



TRANSLITERATION. 



245 



tad 1 867, reason, 

*chi 38, that is : 

$5[ Jio 215, What, 

•Hj. 'ye' 1079, indeed ? 

o 
</f\ .fu 717, Is it not 

P| jyw^ 1 1 30, say that 



H|£ £>fo' 60, (^/h'A) [and] were 
M=* appointed 

"ZlT ,saw 723, three 

>^V fiung 459, ministers. 

IV. 

Sffc g ,si« 826, Though 
/g 1 ^w 1 1 13, having 
gfc -taV 463, reverently in ^ ^ ^ . f sought 

BtSfirf* 691, as a screen [the PI ,. 0.1. 

» jade insignia] JkU * 278, then 

J^ V 278, [and] thereto ^ ^ ^ ^ ^ fa obtained? 

^.«^ 799, (Asien^ riding ^ ,^ ^ [An(J] he who 

ss" 836, (ssw) four EF5 ., ^ . 

=J|£ tsuz 1016, sm 

Jj^ V 278, thereby 

yQ 'mien 594, can be saved ? 

fl-|5 ^ye zoyS, (yeh) [query.] 

|jj£ £z/ 434, Therefore 

J=fo met 1047, it becomes 

3^/7^897. ) the 

~£ hza'iS 3 , (/ma)f world ' s 
j|g* kwiV 484, honor. 



Ew 571, horses, 

o 

^N ,/ w 7 1 ?. [is ^] n °t 

'An t/ 8 2 97» e Q ua U e d 

Ap tso' 1002, by sitting still 

j pj tsiri 990, (chin) [and] pro- 
pounding 
fH* fs'z 1 1034, (ss£) this 

Jm" tao' 867, reason ? 



W *k u 43 2 > The ancient 
,2, fh* 53> (te#) their 
#f su' 8i 7 ,(sAuo) I reason 

^v 27 8, j wfa y 

-jf^ze^V 484, they esteemed 
jH* /sV 1034, (Z'^w) this 



S\ 



{ ti 879, 
fo#, 562, 



—J-* 5/2/^ 708, 

— * ,5aw 723, 



% c7iang 22, 



Chapter 63. 



(Chapters 62-63.) 



246 



lao-tze's tao-teh-king. 



J@* i sz ' ^ 34» Consider 

jjfa 'ski 761, the beginning. 



I ivei 1047, Do 

zvu 1059, the not- 

fS* zvei 1047, doing. 
-a 

S^/^' 764, (55 w) Practice 

4fit x zfw 1059, the not- 
SsA/' 764, (ss£) practising 
Jhjf z^/z' 1053, Taste 
: ,zt/w 1059, the not- 
weV 1053, tasting. 
jC tcC 839, Make great 
/\\ % siao 795, (hsiao) the small 
^p> /o 909, render many 
sb.'shao 746, [and] the few. 



£ac> 665, Respond 
£lhyueri 1 1 38, to hatred 
JJf V 278, with 
fls&teh 871, (/£) virtue. 

in. 
|||l fu 918, Contemplate 

Sft A «aw 614, a difficulty 

^p ,j# iii8, while 



yt % {Ki 342, it 

J»j &' 281, is easy. 
o 

1& A zt/« 1047, Manage 

j^ ta % 839, a great thing 

—p t ^w iii8, while 

^gl ,cAV 342, it 

ffl^'' 790, (#sz) is small. 
o 

5^ /«« 897. 1 The 

-jrtttf 183. (***o i w ° rid ' s 

||8; ^aw 614, difficult 

.-£pl s/^* ' 764, (ss#) affairs 

o 
J^^/' 692, surely 

Tpzfstf' 1005, arise 

T^ t yil 11 18, from 

jpj /' 281, easiness. 
o 

^fzenSgy, ) The 

y hza* 1S3, (hsta) ) WOrld ' S 

"ft*"' 8 39» S reat 
HE sfo' ' 764, (ssii) affairs 
jfi&^g-' 692, surely 
Trfeteo' 1005, originate 
-^p , jw 1 1 18 from 

»' 790, (As/) smallness. 



(Chapter 63.; 



TRANSLITERATION. 



247 



IV. 

■ shi ' 762 (ssu) 

££7278, 



tian 614, will be difficult 



v Therefore 



shV 762, (ssu) ) 



Therefore 



1[P shang' 773, (cheng) the 
^ holy 

/I A /aw 286, (jen) man 



K chung 106, {t sting) to the 
end 



fit V 278. 



3B? shang' 773, (sheng) the 

holy 
/I A /a# 286, (/£«) man 



55|§ k yiu 1 1 12, even 

Wfejian 614, [deems] difficult 

*£► ,£/*/ 53, [£e£] it. 

o 

4^r &w' 434, Therefore 

chung 106, (tsung) to the 



>?\ ,j^w 717, not 

Eg ,zf^V 1047, plays 

JT tcC 839, the great. 

jw &&' 434, Therefore 

B g >MV 616, (mv) he can ^ ^ 1059> he has not 

Jj£ ,«*•&* 77. (efcjj^accom- j^ ^ ^^ difficulties 

Jal fihH 342, his 

~fc tcC 839, greatness. 



end 



^& x fu 142, Now, as 
IgK fitting 407, rash 
Sg: ttc^, 640, («o) promises 
<{^ $ili> 692, surely 
; fli £ f £zt>a 467, are lacking 
sin' 807, (hsin) faith, 



1 ^ 879, 
7^ /«^ 4 562, 

•4"* S/fo'A, 708 
©^"836. 

fhang 22, 



Chapter 64 



81=1 
o 



/# 909, [so for whom] 
many things 
V 281, are easy, 



l\/\£i y 692, surely 

4£ ,/o 909, many things 



t+* 'sheu 755, Mind 

1l$i i. 2 ^^ JOS . tne insignificant 



<chH 342, That [which] 



H* 



zjj* t ngan 620, is at rest 

J=L *' 281, easily 
(Chapters 63-64.) 



x/ 



248 



LAO-TZE'S TAO-TEH-KING. 



i^fe ck't 64, (chih) is kept quiet. ,A* ho 217, [Of a growth 



*fT ,^V 342, That [which] 

5JJ zt'^V 1052, not yet 

i«Cj ^Aao' 34, has appeared 

J|rf 2' 281, easily 

IpJL 'w^w 587, (mou) is pre- 
^o vented. 

-iT , ,c£V 342, That [which] 



ts'ui' 1 01 8, is feeble 
**' 281, easily 
fid 1 705, is broken. 
fJCi 342, That [which] 
x 7juei 1050, is scanty 
fjl V 281, easily 

=||fe 'saw 724, is scattered. 

o 

4|£ zvei 1047, Treat 

!>* «^ 2 ' 53» (tzu) them, [viz., 
*— things] 

ZE* % yil 11 1 8, while 

^^ zi/^V 1052, not yet 

Jfe* ^« 1 1 13, they exist. 



•^ which] with both arms 

J&t ^ao' 665, can be embraced 

^ ,£#*' 53, (tzu) sign of gen. 

yit* mu' 607, a tree 

o 
Az t shdng 742, (sheng) grows 

«^p ,j># 1118, from 

jjC ,^ao 171, a tiny 

ji^ wo' 604, rootlet. 

o 
4f 'chiu 413, Of nine 

■IS fs'ang 952, (tseng) stories 

*J* M**53» (te#) [sign of gen.] 

gl^ /'a/ 847, a tower 

:m V^'z 347, rises 

-3p t yil 1 1 18, from 

ES 7^511, accumulating 



-I- V f w 920, clay- [bricks] , 
J - [literally earth]. 



^t» JtsHen 980, {chieri) Of ten 

thousand 
J8 7&" 518, miles 

Jv* i^fe" 53i (te«) [sign of gen.] 

\j^chV 59, (cZtfVfc) Administer ^ ^^ 207, (hsing) a jour- 
ney 



^-chz 53, (£e£) them [viz., 

things] 
^t ,jy# 1 1 18, while 



x shi 761, (ssw) begins 



•Hh zi^V 1052, not yet 



Iwart 570, they are in dis- 
order. 



31 ,jyw 1 1 18, with 
JP3 /sw 1014, a foot 
""Kf W«' 183, (A^iof) beneath. 
(Chapter 64.) 



TRANSLITERATION. 



249 



iS iv ei 1047, [Who] makes, 

5|£ 'die 38, the one 

HViW' 648, mars 

">* t chi 53, (tew) it. 

X$L chih^ 67, [Who] seizes of 

5|£ V^e 38, the one 

■%^£ 5^2^, 769, loses 

^^ ,£/fo' 53, (te£) it. 

o 
syj- shang' 773, (sheng) The 

A holy 

x< /aw 286, (ye w) man 

fflE ,tf« 1059, not 

^Sj A «/*V 1047, makes, 
o 

nflT'^w' 434, therefore 

affia ivu 1059, not 

Bfr^az' 648, he mars. 

o 
4ll£ 6^'w 1059, Not 

^few. cfo'/^ 67, he seizes, 

o 
jfcjr ku y 434, therefore 

SHE ww 1059, not 

*h^ shih i 769, he loses. 

o 
E3» i wm 597, The people 

*J^ ,^2 53, (te£) in their 

-f#5 tsung' 1024, pursuing 

2ps>fo M 764, (ss£) business, 



*ES» chang 740, [are] always 

^P ,^fl 1 1 18, at 

$k& fhi 333, the approach 

fty ch'ang 77, (cheng) of com- 
; ^S pletion, 

ffft.'.r/^ 719, (e?rr) yet 

WT^aV 648, they fail 

~/f {hi 53. (tew) in it. 

YlE s^a«' 738, (sheri) Be care- 
*^ ful 

*^. K chung 106, (tsung) to the 
end 

mJI -^ 2 97» as we ^ as 

"frg f s>fo' 761- (ssu) at the begin- 

o ning 

H|J tee/*, 956, (£s£) then 

4ff£ ^'^ 1059, [they] not 

$£#az' 648, fail 

■ j|% sAz ' 764, (s^w) in business 



in. 
sM 762, (ssu) 



> Therefore 



Jg|V2 7 8. 

31 slicing' 773, (sheng) the 
^^ holy 

VI ^aw 286, (y^w) man 



>•#' 1 1 37, desires 

/7n xtu 7 lf l> non " 
£Sfr )'«' 1137, desires. 
^\ ,^« 7 X 7. Not 



J£l> 



|- kzuei' 484, he esteems 
(Chapter 64.) 



250 



lao-tze's tao-teh-king. 



mft jian 614, [of] difficult 

£§: teh> 872, (te) obtainment 

Jy* £hi 53» (tzu) sign of gen. 

jp 7*zf 0' 256, the treasures. 

Jo 
*y? hHao 209, (hsiao) He 

learns 
>q\ ,/w 717, not- 

*= S ftiao 209, (hsiao) learned- 
© ness. 



#' 879, 
-£^luh> 562, 
•-r* s/fo'/j, 708, 
"ff f z^& 1060, 
chang 22, 



Chapter 65 



people's 



jfa 151, He returns to 

F chung' 108, all 

^A A 7*aw 286, (jeri) 

^ <^' 53. ifzu) 

pjf su' 817, (shuo) what they 

»S ^zco' 490, passed by, 

o 
VA H 278, thereby 

fu 146, he assists 



j£p* shun 783, Simplicity 
fill ^, 871, virtue. 
1. 

•^•^432, ) Inolden 
£ ^ 53, (**) J times ' 

, shan' 752, Well 
' weV 1047, who practised 
' tad* 867, reason, 
*che 38, the ones, 
3fc t fei 136, did not 



z^w' 1040, the ten thou- \^ V 278, thereby 
sand 
flwj Z67^ 1065, (z£/w) things 



^?* {hi 53i (te#) [in] their 

H ^52-" 1 03 1, (^w) ) natural 
self > develop- 
/a?2 285, so ) ment, 



PD ming 599, enlighten 
Ri ,#«» 597, the people, 



ffrj V^ 719, (*?rr) but 

J?\ ,_^w 717, not 

kan t 312, he dares 
ivei 1047, to make. 



fsiang 967, (chtang) [but] 
will 
JLI V 278, thereby 

|ff| yil 1 120, make simple- 
*«* * hearted 

"J* ,^/ 53, (tew) them. 

n. 

EL x ram 597, The people 

"J* ,£#/ 53, (tzu) in their 



(Chapters 64-65.) 



TRANSLITERATION. 

5|£ *che 38, things 



251 



/j\\ yi ' 1093, [he is] also [like 
the ancients] 
; *ch x ie 362, (chieh) a pattern 



gpJ* shih> 767, [and] a model. 
\Eir fhang 740, Always 
7*n ,^" 53» (chih) to know 



«a« 614, being difficult 

^g c#2 ' 59, [chili) to govern 

c 
VA V 278, [that is] because 

Tf . ,<:AV 342, they 

S&} chV 58, (£&£^) cleverness 

g£ /o 909, [have too] much. 
.0 '_"•" 

J^ 7278, With j^'cJiie 362, (£&&&) the pat- 

_i^ tern 

chV 58, (chih) cleverness JfC £^&%, 767, [and] the mode 

o 
JB^shi' 762, (ss«) this 

=B zf/e/' 1054, is called 

^ZT t Aafe# 231, (hsilen) pro- 

. ~ found 

tistteh, 871, (Ve) virtue. 

in. 

y^ hiien 231, (Jisuen) Pro- 
^ found 

*£g fe#, 871, (^) virtue 

S^P .s/zaw 736, (shen) is deep 



#j|j chV 59, {chih) to govern 
|p%{ ^z^c> 491, a country 
]j^fiwo A9 z, ) isthe 

£ Y« 53, (^ f countr y' s 

|H& &«£, 959. (zfs£) curse. 

o 
A\ t £u 717, Not 

VA V 278, with 

3gr chi" 58, (chih) cleverness 

Vg chV 59, (chih) to govern 

B| &zfo 491, a country 

g ,*«/<> 491, 1 . sthe 

2^*f53. (^)f C0Untry ' S 



, ^K V 279, indeed. 



o 



tctI !>' w ^ w IX 37» [^ 1S ] f ar " 
^— reaching 

Jy^ 'i 279, indeed. 

j3tL f .y# 1125, [it is] to 



zvuh> 1063, (ivu) [common] 
things 
Ft* yaw 126, the reverse, 



jjj|§x/ w 150. blessing. 

o 
•4»n £hi 53. (chih) Who knows j£* V 279, indeed. 

lU* ts'z* 1034, (tea) these Tk 'not 612, Thus 

frkj Hang 526, two 3? cfe" 1 6o, (c/«A) [it] obtains 



(Chapter 65.) 



252 lao-tze's tao-teh-king. 

JTT: t yu in8, to 
_JL* ta % 839, great 



[i[5 shun'' 784, obedience [fol- 
lowership] . 



JS #' 879, 

>v /w^ 562, 

— T* shiht 708, ]> Chapter 66. 
>^ /w^ 562, 
E 3 r <chang 22, 

^ y^w' 175, To put behind 
tl ^' 337» oneself. 

1. 
yT (Chiang 362, Rivers 
Vg£ '^#z 160, [and] seas 
G/r sw* 817, (shuo) ) the 



■ reason 
J£j V 278, ) why 

§{? Jiang 616, (neng) they can 

I 4 ze/tfV 1047, become 



?j|fe shan' 752, can 

, ""r^ #za' 183, (hsia) lower 

-J^ ,^z 53, (tzu) themselves. 

o 

jfe^ ku % 434, Therefore 

^*l2 Jiang 616, (neng) they can 

<3> t zt>/z 1047, become 

"pj x $ai 707, of the hundred 

£>'ku 453, valleys 

Hp jvang 1043, the kings. 

11. 

~& shi ' 762 (ssw) 

^ '* 278, 

SP s7iang' 773, (sheng) the 
" holy 

II ^aw 286, (yVw) man 

{Sfcyu' H37i wishing 



>- Therefore 



I* 'shang 741, to be above 

E3L x ?rczVz 597, the people, 
o 

jj/^z' 692, surely 

J£J V 278, in 



"3T f ^W 707, of the hundred 

22i 'ku 453, valleys' 

.^T jjuang 1043, the kings, 

^ VA<? 38, that [is] 

o 
lA x i 278, because 

'JA+ffti 342, they 

(Chapters 65-66.) 



1EEC L yen 1083, his words 

TC h£a % i%-$,(hsza) keeps below 

J/^ i<^* 53. (tzu) them. 
o 

jSfrjV^' 1 1 37, Wishing 

•y^ ^sien 799, (hsieri) to feed 
f&min 597, the people, 



TRANSLITERATION. 



253 



i££ $V 692, surely JRlften Bgy t ) fche 

J£| V 278, with ""jTyfoV 183, (Asms) ) WOr 

•& t s/ianj35,(sken) his person ||£/<?' 554, rejoices 

^ A**" 175, (Aow) keeps be- $£/«* 926, in exalting [him] 

hind — - 

j£ ^ 53, (tzu) them. flTl > 7 ' 7I9 ' {err) and 

/tf\ ,_^w 717, not 



shV 762, (ss£) ) 
V 



yen' 1089, tires. 



• Therefore VA V 278, Because 

,Fl a ,c^ z 342, he 
5]E? skang* 773, (she?ig) the "^ 

h°ly >^> ,^w 717, not 



5J k chang 29, (tseng) quar- 

4.2 rels ' 

jW &z*' 434, therefore 



fien 897, 



/ in the 



Jl Jaw 286, (/<?«) man 
n*| f cKu 94, dwells 

r 'shang 741, above, 

|]jj ' A r^ 719, (er?-) yet 

fil wm 597, the people 

yf> ,/w 717, not 

*J&chungr' 108, (^w»^) feel ria^ TT2t . with 
*■% the burden. ^ > w II2 5' wltn 

JjH «*'* 94. He dwells ^ ^ 53 (&aj him 

iH/sfeu 981, ^^ er as a ^ ,^a^ 29, (^^) quarrel 
Bn ' A r^ 719, (^rr) yet 
fi^ t razVz 597, the people 
/J\ ,/w 717, not 



5£. 

0Lmo' 603, none 
flfanang 616, {neng) can 



^az ' 161, suffer harm 



S^Z 762, (SS#) 



J^Jt'2 278; 



[■ Therefore 



^ 879, 
«-*^ /w^ 562, 
— 1-» s/w/z, 708, 
J-* ts f ih i 987, 

• : ^ fhang 22, 

(Chapters 66-67.) 



Chapter 67 



254 



lao-tze's tao-teh-king. 



rri ,san 723, Three 
Bj? t £ao 663, treasures. 



si* 790, (hsi) mediocrity 



* 



- ju 142, Now, 



I In the 
j" world 



y? t fien 897, 
"TT^'a' 183, (hsia) ) 
*& k chie 358, [£&&&} all 
^Szuei' 1054. call 

Sffe'^o 627, me [viz., my 

2j Ta ° ] 

J^ta' 839, great, 



f ^o 627, I 
ytrjf y/» 1 1 13, havft 
— ( sa« 723, three 

$ao 663, treasures. 

chH 64, (chih) I preserve 

hn ' A r^ 719, (^rr) and 

jP ^ao 663, treasure 

jy x chi 53, (tew) them. 

o 
— ~yi % 1095, The first 

r*J yueh, 1130, is called 

Jgg Js'z' io 33» (^srw) compas- 

o sion. 

a *r?i 721, (*?rr) The second 

f^\ yueh t 1 130, is called 

mctckten' 387, economy. 
o 

— -^ 4 sa?z 723, The third 

Fj yueh t 1 1 30, is called 

j=J szW 795, (hsiao) seeming. ^\ ^717, not 
o 

7fc$joh t 296, (/*) If one were ^'te 312, daring 

f=J S2W 795, (hsiao) seeming, -^ ^Y 1047, to be 

^^ V7«w 413, how long would ^£ ^V w 897, ) . ., 

y hia> iS 3t (ksia) i world ' s 

pp t sien 799, (hsieri) foremost 
(Chapter 67.) 



[sz" 837, (ssw) [but] I re- 
semble 
<A^y x j?u 717, the un- 

B 5zao' 795. (hsiao) seeming. 



yCifu 142. Now 

Wfcjvez 1049, only 

~7^/a' 839, one is great. 

jbfp ku x 434, because 

fLJ s^" 837, (ssu) one resem- 
! ^ bles 

y^\ t fu 717, the un- 



i 279, indeed, 
Jdl % chH 342, his 



TRANSLITERATION. 



255 



2SC fs'z 1033, (tzzi) [Who is] 
compassionate, 
SjT ku' 434, therefore 

op nang 616. (neng) he can 

J§3 f yu?ig 1148, be brave. 

o 
4gj£ chien* 387, [Who is] eco- 
**?• nomical, 

jW &#' 434, therefore 

np jiang 616, (neng) he can 

ESp 'kzvang 478, be generous. 

X,^7i7, [Who] not 

T$fir* r £a# 312, dares 

f*% t z6^Y 1047, to be 

^P ,/ f 2V« 897, 

"T^A/a' 183, (hsia) 

J8jX y sien 799, (hsien) foremost, 

o 
jtA» &w' 434, therefore 

0^^^ 616, i nen £') ne can 



/ in the 

f world's 



' 'she 748, [if] they discard 

fp chiert 387, economy 

R 'ts'ze 974, (ch'ieh) and 

Jg§ 'kzuang 478, are generous, 

$±^-'.9/2/748, [if] they discard 

4^2 heu' 175, (Aow) being be- 
^ hind 

pj l tsHe 974, {chHeh) and 

■4^ ( szV^ 799, {hsien) go to the 
o front, 

2rp f 5^' 836, (ss£) they will die 

jfe V 279, indeed. 

rfc t fu 142, However 

S£ /sV I0 33. (fzu) [if] they 
#Li4 * are compassionate, 

VA V 278, thereby 

mjg. chert 45, (chan) in battles 

B|J £sM ¥ 956, (£se) then they 
will 
£ t shang 771, (sheng) con- 
o quer. 



ffcch'ang 77, (*fe»ff) P^- J^ V 278, Thereby 
r^V 349, as vessels 
ch'ang 27, of profit. 



£&* t chin 398, Now if 

$£* % shi 748. [people] discard 

^j£ fs'z' 1033, (^zw) compas- 
#L ^ sion 

PJ V5V/974, (ch'ieh) and 

J|| ( yung 1 148, are brave, 



^Sp's^w 755, (shou) in the de- 
fence 

Blj fc*/*, 956, (£s£) then they 
will 



Jgj ku' 435, be firm. 

v. 
-4^ fien 897, Heaven, 

$£L Jsiang 967, (cJiiang) when 
about 
fAm' 415, to help 



"J* phi 53, (tew) them [people], 



(Chapter 67.) 



256 



LAO-TZE'S TAO-TEH-KING. 



Pf 7 278, with 

'&& ts'z' 1033, {fzu) compas- 
4US ~ sion 

T&i'wei 1054, will protect 

"/* .cA* 53, {fzu) them. 



,*" 879, 
^^ &/#. 562, 

-4-* sA/^ 708, \ Chapter 68. 
J\pah, 647, 
^^ <chang 22, 

|§|J i^Y' 672, Comply 

3P ,^iVw 897, with heaven. 

1. 
Sfe shart 752, [Who] well 



rap k shang 771, {sheng) con- 
quers 
fzgo2, the enemy, 

V^<? 38, the one 

^f> <i^ 717, is not 

^+f t chang 29, (tseng) quarrel- 

o some. 

?lp shart 752, [Who] well 

jfl yung" 1 149, employs 

yl jaw 286, {jert) the people, 

V/*e 38, the one 

tvei 1047, renders himself 

j> hia 183, (hsza) lowly. 

^q£ s/22 ' 762, (ssu) This 



gH W2 1054, is called 



I zue'i 1047, excels ^> ^ 7*7. not- 

±5^2 ' 762, (ss£) as a warrior, ^ .^"^ 2 9> (^<f ) quarrel- 
ling's 



Pt 



^|? V^' 38, the one 
A^ ^u 717, is not 
r zvu 1061, warlike. 
shari 752, [Who] well 
; chert 45, {sha?i) fights 
;3£ '<;/z<? 38, the one 
yf\ ,fu 717, is not 
33C nrt 641, wrathful. 



J ^ ,c>fo' 53, {fzu) [sign of gen.] 
W&teht 871, (^) virtue. 



5/22' 762, {ssu) This 

pP3 swV 1054, is called 
JEH yung" 1 149, the employing 
VI Jan 286, (/£#) of men's 
jjSr ,<^' 53, (tew) [sign of gen.] 
*/t &"' 536, ability. 



W 



shart 7 52, [Who] well ~pr 5^2 ' 762, (552/) This 



(Chapters 67-68.) 



TRANSLITERATION. 



257 



"•gpf weV 1054, is called 

KP fei ' 672, complying 

^F fien 897, with Heaven. 

^ 'te 432, ) Since 

_j^ 7 . ,. w x X olden times 

22 * cht 53. (^«) ) 

A rA/ 393, [this is] the most 
o x perfect [the extremest] . 



5§ ti' 879, 

y^luh> 562, 

-4r sAz'/j, 708, J> Chapter 69. 

jfokiu 413, 

ja chang 22, 

■ fe hiiem^^Oi the mysterious 
M yujig % 1149, the function. 

1. 
B9 yung' 1 149, An expert 

r l^ ,ping 689, of war 

/E? jy/w 11 13, has 

^ >'^w 1083, the saying: 

■g* zvu 1060, I 



>^N ,^w 717, not 
Jpfr '^a« 312, dare 
J=L t »/# 1047, to become 
~P VAw 87, a host, 



ffri V/z 719, (<?rr) but 
jS| ,«/&' 1047, become 
$0L #0" 429, a guest. 

o 

^J ,^w, 717, Not 

TJfr'kati 312, I dare 

^fj? /szV 990, (chin) to advance 

"g* z's'ww' io2i, an inch 

o 

rfrt ' rh 719 (err) but 
iJI tu ^ 9 2 ^> withdraw 
J^ch'ih i 71, a foot. 

11. 
Ejtt 5/22' 762, (ssw) This 

§H ztf«' 1054, is called 

jrr Jiing 207, (hsing) march- 
' J ing 

4B£ ,«>w 1059, the not- 

^r ,/foVz^ 207, (hsing) march- 
j[Sj§ J an g 2 9°» threatening 
4n£ ,^w 1059, without 

!&% £i' 678, (iW) arms, 

o 

m ,/aw^ 291, (jeng) charg- 
■" ing 

4fl£ t z^z/ 1059, without 

jSjf fi 9 02 » hostility. 



r/zz'A, 67, seizing 

4ll6 zt/w 1059, without 

J5^ .^zVz^ 698, weapons. 
(Chapters 68-69.) 



258 



LAO-TZE S TAO-TEH-KING. 



|S hw o> 256, Evil 

jfcb[ mo' 603, none 

*jfc* /a' 839, greater 

5p> ,^« 1118, than 

?!$£ fitting 407, making light 

ti 902, of the enemy. 

fitting 407, By making 

light of 
/2 902, the enemy 

?m,ofo' 333, we will 

IjjS ,5«^ 725, lose 

^^ zvu 1060, our 

$&? f £ao 663, treasures. 



m££w' 434, Therefore 

ijjj ttang' 321, [when] 

matched 
£i t $ing 698, armies 

/£□ t siang 790, (hsiang) mu- 
,W ' tually 

"ft J] ,^za 350, encounter, 



{ shzvai 785, the weaker 
[the more compassionate] 
VA/ 38, one 



; k shang 771, (sheng) con- 
quers, 
jE V 279, indeed. 



/z" 879, 
J-* /sYA, 987, 
—|-» 5^%, 708, 



^£ fihang 22, 



Chapter 70 



1=1 



P5 



$H fihi 53, Of knowing 
HH nan 614, difficulty. 



A z^w 1060, My 
^yen 1083, words [are] 
shart 738, (sken) very 
r" 281, easy 



4*n i^ 2 " 53» (chih) to under- 
*o stand, 

iBl sharf 738, (shen) very 

j|L *' 281, easy 

/f"~T Jiing 207, (hsing) to prac- 
1 4 tise. 



[Yet] 
in the 



"3P ^%« 987, 

*T^ hia' 183, (hsia) ) world 

jfY ra<?' 603, no one 

fffe ndng 616, (neng) can 

An ,cA« 53, (cAz'A) understand, 

o 
jjjjT wo' 603, no one 

"h t? jwwg 616, (neng) can 

^ir /foVz^ 207, (hsing) practise 
'Jjo [them]. 

"^ ^w 1083, Words 



(Chapters 69-70.) 



TRANSLITERATION. 



259 



>fcf f yiu 1 1 13, have 



Hp shang' 773, (sheng) the 
* holy 

'-y£ {sung 1021, (chung) an ^Ljon 286, (,/ew) man 

o ancestor. 

3|| [ 5^z ' 764, (ssw) Business ac- 
tions [deeds] 



W 



% fie'i' 669, wears 



/E? x yiu 11 13, have 

jS* ^chiiin 418, a master, 

5^v </ w J 4 2 . 
fl|| Wz 1052, 

ffflft ze/# 1059, he is not 
•7JD <^ 2 ' 53' (<^^) known, 



Just as 



f£ sM 762, (ssu) 



y therefore 



J^f V278, 

/f\ t $u 717, not 

;fj* ,&/w 1060, I 

4jQ l €^» 53, (chih) am known 



4*n <^' 53' {chih) Wn o know 

5i> zuu 1060, me 

^l?" V/ze 38, those ones 

^&f Jvi 176, (ftier) are rare. 
o 

H[J /s^/z. 956, (fc£) On that ac- 
count 
Sffijvu 1060, I am 

f=fkzve'i' 484, honorable. 



•jgfshV 762, (ssw) 

jyv 278 . 



[■ Therefore 



x ko2iy, wool [not silk] 
hzvai 243, [anc 
rfejy^' 1 1 38, gems. 



hzvai 243, [and] hides in- 
side 



ff£ **' 8 79. 
^ te'A 987, 
-4-* shih t 708, 

— * jyz'/z, 1095. 



^ 



Chapter 71. 



fhajig 22 



Tftt ,^ w ' 53- Knowledge's 
5Efc ^zVz^-' 700 disease. 

1. 

y*T\ { chi 53, (<:/zz7z) To know 

/f> ,^w 717, the un- 

j^n ,^A* 53, (c/«7*) knowable 

H 'shang 741, is high. 
o 
^\ ,^u 717, Not 

4*0 ,cA« 53, [chili) to know 

H*n ^/zz 53, [chili) the know- 
fe able 

^^feHf 1 700, is sickness. 

11. 



•di t fu 142, Now 
(Chapters 70-71.) 



260 



LAO-TZE S TAO-TEH-KING. 



|j|fc f zv ei 1052, only 
wR^zng' 700, by being sick 
^ping' 700, of sickness, 



M° 



j&shV 762, (ssu) ) 

WT ^thereby 

/K ,^« 717, not 
Wiping 1 700, we are sick. 



in. 

3jB| shang' 773, (sheng) The 

A holy 

A /aw 286, (/^w) man 

rf*ii> u 7 1 7> n °t 

ffijfo'ng' 700, is sick. 

J[^ V 278, Because 

3|L ,<:.£Y 342, he 

15 ^zVz^' 700, is sick 

£ing' 700, of sickness. 



y^shi' 762, (ssw) ) 
J£l '« 270, ) 

'T* <i^ 717, not 
^ j^f 1 700, he is sick. 



therefore 



& 879, 
X^ tsHh 987, 
-4-* s^z/^ 708, 

"— * VA' 721, 



^V 



Chapter 72. 



chang 22, 

^^ ngaV 619, To cherish 
2* 'ki 337, oneself. 
1. 

SL k min 597, [When] the peo- 
+** pie 

yf\ ,-^w 7i7. not 

J=& . zveV 1054, are afraid 

jluH 1046, of the dreadful, 

-Jj^ /'a' 839, the great 

fed** ,zt>/z 1046, dreadful 

*3S c hi' 60, (chih) will come, 

.2?^ V 279, indeed ! 

5H£ A z^w 1059, Do not 

OT< foa^, 186, (ksz'a) render 

narrow 
j=£ «^V 342, their 

EJf sz/ 817, (shuo) place where 

E3 ,<;/z# 437, they dwell. 

o 
Aflf^zvu 1059, Do not 

Hfl?-^*' io ^9' ma ^ e wearisome 

•r . 

*H* ,^V 342, their 

El? 52/817, (shuo) place where 

(Chapter 71-72.) 



Transliteration. 



261 



A shang 742, {sheng) they j!rfc^ w ' 434> Tnerefore 
live. 

dk~ *ch'u 445, he discards 

11. -. 

iJx ^' 6 ? 4 ' the latter 



■^^ ,y*w 142, Now 

Pft 'zf// 1052, only when 
/F\ ( ^w 717, not 

yen* 1089, they are made 



wearisome, 
thereby 



shV 762, (ssu) ) 

^ ,^« 717, not 

I jy^^' 1089, they are weari- 



>• Therefore 



J=L ski 1 762, («SS«) 

* SP s h& n g 773' {sheng) the 
■3E=? holy 

A Jan 286, (./Wz) man 

E^l tsz" 103 1, (£z«) himself 

/ptt <chi 53, {chili) knows, 

^Tv i$ u 7*7 > [but] not 

t^t z^" 1 03 1, (z^) himself 

@ chiert 385, he regards. 

o 

t^t 2^" 103 1, (/.?£) Himself 
i&frngai' 619, cherishes 
^\ ,^ M 7 J 7> [but] not 
F^l /s^" 1 03 1, {tzu) himself 



~$ft*ts'% ioio, (£&#) [and] 

chooses 
]££* f £sV 1034, {tzu) the former. 



*K #' 879, 

-H *$*£&, 987, 

|"* sAz'/^ 708, i> Chapter 73. 
\f~* x t san 723, 
»^L fhayig 22, 

fi y^W 289, Daring 
^S A tt/*Y 1047, to act. 

1. 
J§ r yung 1 148, Courage, 

^p ,>># 1 1 18, [carried] to 

jjpfir f ^«^ 312, daring 

0|| tseh t 956, (/s^) then leads 

t sha 731, death. 



-§•^2^^7484, he treasures 



i fS yung 1 1 48, Courage 
^p l( y# 1 1 18, [carried] to 
^ ,/w 717, not- 
J$fr 'kan 312, daring 

H|| teeA, 956, (tse) then leads to 

(Chapters 72-73.) 



262 



lao-tze's taoteh-king. 



v?& hzvo 258, life. 

o 
]H* /sV 1034, (tzu) These 

p{?] 'Hang- 526, two 
r £M 38, things 
I ^wo' 259, sometimes 
^p I J /2* ' 521, are beneficial, 
JJJ^ #2^0' 259, sometimes 
^& /W 161, are harmful. 



T?^ <chi^, {tzu) it [the reasons 
*o of success and failure] . 



IV. 



11. 



Heaven's 



y^ /ten 897, 

V* ,£#/ 53, (tew) 

fyT sw' 817, (shuo) what is 



^ /few 897, ) 

V Heaven's 
^ ,^z 53. (^«) ) 

^T tatf 867, reason 

o 

^ x $u 717, not 

^ft t ckang 29, {tseng) quarrels 

KJ ' x rA 719, (err) yet 

^^ shari 752, well [in a good 
*-* way, viz., to perfection] 
ffife k shang 771, (shtng) it con- 
**o quers ; 

/^ ,^« 7i7. n ot 

"§=? A ^» 1083, it speaks 



Sg «V 1063, hated [despised ff5 '?* 7 ' 9 ' (err) yet 
o 



^rff. ( sAw 780, who 
4*[t chi 53, (chih) knows 
T|L r ^V 342, its 
ft)? &w' 434, reason ? 



by, rejected] 



in. 
sZtf" 762, (ssu) 

gX V278, 



> Therefore 



3$? shang" 773, (sheng) the 
holy 
JV ,./aw 286, (jtew) man 



i< rz*w 11 12, even 

jian 614, deems difficult 



_ shan 752, well [in a good 
*~* way] 

fife ( >'/«^ 1 1 06, it responds ; 

o 

7fi Ju 717, not 

22 chad" 35, it summons 

Jjfi \rh 719, (*rr) yet 

F^l tsz" 1 03 1, (tew) itself 

Xfc Jed 498, it comes. 
o 

ijg v «&y»* jr. v. 27, p. 22b. [it 

'^ acts] in a lenient [slow] 
&fc Jan 285, manner, 

ffljj \rh 7i9» («?•) yet 



♦This character r^V« = slow is 
missing in Williams. 
(Chapter 73-) 



TRANSLITERATION. 



263 



:§£ shart 752, [perfect] good 

iHj£ ^meu 587, (mou) [are its] 
***** devices. 



^P / r ie9i 897, Heaven's 

^g 'zuang 1044, net 

Hw Jzzv'ei 487, is vast, 

Jziv'ii 487, so vast ; 

( 5^w 775, [it is] wide- 
meshed 
Sj '/■/* 719, (*rr) and yet 

yjFv ,^w 717, not 

•jfc shih k 769, it loses. 
a 



^ teYA, 987 

~f"* shih t 708, J> Chapter 74. 
J]tJ ss" 836, 
E^. K chang 22, 

^U c^/' 57, To overcome 
lE hzvoh, 259, delusion. 

1. 

E2 m/» 597, [When] the peo- 
■^ pie 

^ ,^« 717. not 

13, w/A"' 1054, fear 

ZrP 'as* 836, (ssk) death, 



/d^> «a2 # ' 613, in what way 

YpT ^0 215, [and] how 

VA V 278, with 

^P f s,e' 836, (szu) death 

jHfi cA*' 440, [can] one frighten 

S t chi 53, (tzu) them? 
o 
^joh t 296, (je) If 

j§3 'shi j6i, (ssu) we make 

J2 i 7wz« 597, people 

yip chang 740, always 

|§. zf<?V 1054, fear 

>JHP f 5^' 836, (ssw) death, 

o 
tVrj '/*£ 719, («rr) but [if] 

EL .ze/^Y 1047, [someone 

should] make 
-gi* t cAV 344, innovations, 

5aT V#/ 38, that one, 



PI 



( Z£/W I060, I 



^|| fe£ g 872, (/*) take 



chilly 67, [and] seize 
ml ' x r# 719, (*rr) and 

j£rti ( s/za 731, kill 

-Jf t chi 53, (tew) him, 

o 
jgjr t 5/2w 780, who 

tJJi* r kan 312, will dare ? 



(Chapters 73-74-) 



264 



lao-tze's tao-teh-king. 



ST chang 740, Always 

/fci* r yzu 1 1 13, there is 

"m < 5 ^' 835, (ssu) an execu- 
tioner 
( s^a 731, to kill, 

*che 38, one 

t sha 731, [who] kills. 
^fc» ,y*w 142, Now [if a man] 
qV ^az ' 845, taking the place of 

m1 ,52-' 835, (ss£) the execu- 
tioner 
t sha 731, to kill, 

*che 38, of the one 

jsha 731, [who] kills, 
o 
-B sAz ' 762, (ss£) this 

g|f z^<?V 1054, is called 

^P* toz ' 845, taking the place 
IVa of 

Ht^ tcC 839, the great 

fj^ tsiang' 968, (chiang) car- 
penter 
|M 4 tf* 548, [who] hews. 



fit 176, (^s/) rare 
^jt? ( yiu 1 1 13, it is [if] 
^\ ,i>u 717, not 
4& { shang 739, he injures 
3i f s/ieuj54, [shou) his hands. 
.2E V 279, [a final particle] . 



J^ tsHh, 987, 

-p s,foy^ 708, \ Chapter 75. 

TT, e w* 1060, 

j=j^ fhang 22, 

w /a?z 853, Greediness' 
iji 5«« 829, loss. 

1. 

f%jnm 597l ) The 

£ t cht 53i (^)(P e °P le ' s 

{jf$| ( ^/z/ 334, starvation 



•^fc ,_/~w 142, Now 

ft tai \ 8 45- [whoyakes^ the i **V 342, their 



|}l V 278, [comes] from 



-+• /a' 839, the great 



|- 'shang 741, superior's 



tsiang' 968, [chiang) car- "g^ ^z'/z, 766, consuming 
penter ^^ 

M /** 548, [who] hews, *fj^ .<?/«« 782, 



'che 53, the one, 



^ * chi 53. (**#) 

(Chapters 74-75.) 



of taxes 



TRANSLITERATION. 



265 



££p jto gog, too much. 

o 
• jp? shi' 762, (ssu) ) 

> Therefore 
J^V2 7 8, J 

|||| ,c/« 334, they starve. 

IP raz>z 597, The people's 

^X fhi 53, (tzu) [sign of gen.] 

|gjg ,«a« 614, [being] difficult 

»,» 

iD c ^ ' 59' ( c ^ z ) to govern 

o 
LJ[ H 278, comes from 

IT % ch'i 342, their 

K^ i shang 741, 

^ ,£&* 53. (tew) ) 

A=i f yiu 1 1 13, being 



T4* t .cAV 342, their 
Jj?* chHu 416, seeking 
Zfc jshdng 742, [sheng 
"y* «^2 53. (2#w) 

JBJ. /2^' 176, (/zow) intensity 



life's 



s/«"' 762, (ss£) ) 



jgj[V 27 8, 



therefore 



> superiors' 



fpv$[ rtiing 407, they make 
: °~ light of 

iyp 'sz' 836, (ss«) death. 

o 
y^ t fu 142, Now 

P|j: 'ivei 1052, just [who is] 

^fe zvu 1059, not 

J/^ V 278, on 

jS* A «/«& 1047, too active [med- £|£ ,shdng 742, (sheng) life 

v r> dlesome]. _ 

J^shz' 762, (ssw) J 
**- V Therefore 

J^'^78, J 

J ;«aw 614, it is difficult 
>cfe"' 5g, (chih) to govern. 



f£,«*f»7. ) The 

£,chz S3 , (te*)lP eo P le ' s 

BjjS phfing 407, making light 

73C 's^' 836, (ssz^) death 

o 
IJ V 278, [comes] from 



t w/A" 1047, bent, 

*£/*/ 38, the one 

jpr shV 762, (ss£) this one 

^& hie?i 197, (hszen) is more 

moral 
-3P ( >7V 1 1 18, than 

Efct a 

g3 kzueV 484, [those who] es- 
teem 
£p ( shang 742, {sheng) life. 



^Chapter 75.) 



266 



lao-tze's taoteh-king. 



tV 879, 
X* tsHh, 987, 
-p* shih % 708, 
y^t luh i 562, 



=& 



chang 22, > 



3fj£ &zaz*' 360, Beware 

SiS fc'i<x> n g 366, of strength 
[viz., of being strong]. 



/I jaw 286, (/<£#) Man 

Jy* 1^^ 53. (tew) in his 

Zp ( skang 742, (sheng) life, 

•Hi 'jy/ 1079, (jy^) is indeed 
[auxiliary particle] 
j^R jVw 294, (/ow) tender 

§37^,295, C/Vw>) [and] weak. 

, ,£AV 342, [When] he 

^5P 's^' 836, (ss£) dies, 

■ ffl, yd 1079, (^//) he is indeed 

refe c7iien t 380, hard 

ch'iang 366, [and] stiff. 

2x/aw' 1040, The ten thou- 
sand 
ij? ze/ft^, 1065, (ze>«) things, 

[Pp. f /5'ao 956, the grass, 

^&£ ??z^' 607, [and] trees 

~/* ,£:Az 53, (te#) in their 



Ot jshang 742, (skeng) life 

-ffji [y^ 1079, (jy*/*) are indeed 

Chapter 76. 3^ ,/*# 294, (.70 w) tender 

ffirt tern' 1018, [and] delicate. 

. "BP t c7i'z 342, [When] they 

^Jj f sz' 836, (ssw) die, 

•HT yi 1079, (jy^A) they are 

indeed 
^g ( & f ^ 436, rigid 

JKjgL f £a0 325, [and] dry. 

11. 
PpjF ^' 434« Therefore 
R%» chien> 380, the hard 
3ffl ^ c ^ z ' an ^ r > 3^6, [and] stiff 
;5|g V^/ 38, ones [are] 

2FP 's^' 836, (SS#) ) 

I death's 
^ ,*A* 53 . (^£) ) 

£tr fu 919, companions [fol- 

<3 lowers] 

?*n? A< /e# 294, (y«9w) The tender 

E&ajohi 295, (y«<?) [and] weak 

3»j' VA^ 38, ones [are] 

&i t sha?zg 742, (sheng) 

~/P £hi 53. (te«) 



life's 



&£: fu 919, companions [fol- 
•^ lowers] . 



(Chapter 76.) 



TRANSLITERATION 



267 



shV 762, (ssic) 
J£| V278, 



>- Therefore 



•E£ siting 698, [who in] arms 

HS chHang 366, are strong, 

fljl tseh, 9S6, (tse) then they 
WJ will 

M\ ,^w 717, not 

t shang, 771, (skeng) con- 
quer. 



£e| #' 879, 
J-* ts t ih i 987, 
—I-* s/b'^ 708, 
J^ to'2%, 987, 



■^^ chang 22, 



Chapter 77 



~P fien 897, Heaven's 
iM* /ao' 867, reason. 



y^ ften 897, 



jfcmu* 607, [When] trees -^ M ^ £ 

fare! *w 



Heaven's 



[are] 
fjfi ^chHang, 366, strong, 

Hi! te^A, 956, (^e) then they 
* J will 

dfc kung' 464, be doomed. 

o 
*yfg chWang 366, The strong 

~^T to' 839, [and] great 

Jj|| V#« 94, stay 

#- 

|> foa' 183, (hsia) below. 
o 

32 ,/^w 294, (jou) The tender, 

Sffijoht 295, (7'ao) the weak 

Jg|f[ V#w 94, stay 

J t 'sJiang 741, above. 



g too' 867, reason, 
~o 

|1 ( ^AV 342, it 

\yiu 1112, resembles 
&lg x chang 22, the stretching 
J^ ftmig 461, of a bow. 
3& Jiu 224, Oh ! 
lHJ 4 &ao 324, The higher 
5i| V/z/ 38, one 
fljjjz' 1093, [it] brings down 
^S fihi 53, (tzu) it. 
TC #za' 183, (hsia) The lower 
5|£ V/z/ 38, one 
ja j g r cA# 439, [it] raises 
J ^ ,^/z2 53, (^£) it. 
pfe? y« 1 1 13, Who have 



(Chapters 76-77.) 



268 



lao-tze's tao-teh-king. 



t yil 1 121, abundance, 

'chi 38, the ones, 

'sun 829, [it] diminishes 
~s\ t chi 53, (tzu) them. 
j/f> ( ^w 717, Who not 
JR1 /sw 1014, have enough 

'che 38, the ones, 

y& 1 125, [it] gives 

^ fhi 53, (te^) to them. 

11. 

^C '^ w 89 7- ) [That is] 
£. chi S3, (^)( Heaven ' s 

*|| tad 867, reason. 

o 
4B 'sun 829, It diminishes 

]K* x yiu 1 1 13, [those who] have 

S& t yu 1 i2i, abundance 

[Vrt '/"A 719, (^rr; and 

3™ ^ 712, completes 

A\ ( $u 717, [those who have] 

1 not 

JKL fsu 1014, enough, 



/^ ^aw 286, (jeri) 

£g[ tad 867, reason 
H|] tseh ) 956, (£s<?) is 



Man's 



yf\ t £u 717, not 

£7^ Jan 285, so. 

$|| \s«w 829, It diminishes 

•q\ ,_^w 717, [those who have] 

not 
KL fsu 1 014, enough 

JW H 278, thereby to 

^& fung' 159, (feng) serve 

/& '^'w 1 1 13, [those who] 

have 
&& k yu 1 121, abundance. 

o 

^ x 5/2w 780, Who 

Qg nang 616, (neng) can 
/Ej f >7w 1 1 13, have 
§*p ,jy# 1 121, abundance 
l/l V 278, for the purpose of 
^Skfung' 159, (feng) serving 

5^/^897, j the 

~f hza' 183, &sta) f world? 



> Therefore 



*ski' 762, (ss£) 

J^'v 27 8, 

JfCf shang' 773, (sheng) the 
^3& holy 

II ,ya« 286, (y^w) man 

*{5^ zt/^V 1047, makes, 



\rh "jig, (err) yet 



yfC ^ 717, not 
(Chapter 77.) 



TRANSLITERATION. 



269 



shi' 761, (shih) claims. 



If! i ku?ig 460, Merit 

m? ch'dng 77, (cheng) he ac- 
complishes, 
jjj| >A 719, (^r) yet 



j^F2 ,7^ 294, (/ow) in tender- 
/JN * ness 

B3 *b^ 295, (y«o) [and] weak- 
"o ness 

M^o' 603, nothing 

*'fi &z^o' 490, can more sur- 
pass 
-3p ( >7/ 11 18, than 



yt\ t £u 717, not 

IgS 'ch'u 94, dwells there [is JjC*shui 781, water 

o attached to it]. 

IK ,^V 342, He 

^N ,^w 717, not 

w/T j>#' 1 137, wishes 

13 chien' 385, to let be seen 
K [to display] 

Jly A fo*» 197, (hsien) his ex- 

cellence. 
Jt|S 4 ^ 1078, Does he? [Sign 
o of interogative sentence.] 



ml \rh 719, (err) And 
Jjf feung 461, who attacks 
t§%, chien i 380, the hard 



^ W 879, 
J-* fe'zft, 987, 
-+* shih l 708, 
iX^cthi 647, 
.E=^ chang 22, 



f$ /«>*' 289, Trust 
-{=} 5m' 807, in faith. 

1. 

y? fieri 897, 



Chapter 78. 



I> hid 183, (hsia) ) 



\ In the 

l" world 



&£t ch'iang 366, [and] the 

strong 

.rg. ^/ 38, [of] the ones, 

"j ffi wo' 603, no one 

-*/ x chi 53, (^w) of them 

*^fa na?ig 616, (neng) can 

B#£ x s7iang 771, (sheng) sur- 
## pass [it]. 

"fcj* ( ^AV 342, Among things 
^C 

^£ t zfw 1059, there is none 
*»* ~ which 

IVI V 278, herein 

Jf? z" 281, takes the place 

"J* ,£/*/ 53, (fe*) of it. 

^5 [The reason is] : 

53 »bA, 295, (/«<?) The weak 

"•* ,^2 53, (tzu) being 

W£f t sha?ig 771, (sheng) con- 
^*" querors 

£|§ cKiang 366, of the strong 



(Chapters 77-78.) 



270 



lao-tze's taoteh-king. 



^F^ j'eu 294, (jou) The tender 
~/f ,chi 53, (tzu) being 



t shang 771, (sheng) con- 
querors 
||] Jiang 318, of the stiff. 



» ts < ih i 987, (£#/) millet [of 
the grain sacrifice] 
^P <chu 87, the master. 



s/z^w' 756, (shou) Who is 
charged with 

[iU , kzvo 49 L ) the 



/fC ^ 717, un- 



3^/^897, J Inthe 

K hicC 183, (hsia) ) 

"j^ wo' 603, there is no one 

PjZ t £u 717, [who] not 

&H t cht 53, (chih) knows [this], g@ zf/z' 1054, is called 



siang 792, (hsiang) bless- 
ings, 
shV 762, (ssw) this one 



"b] wo' 603, [but] no one 

j§fc» nang 616, (neng) can 

ff ,^'w^ 207, {hsing) practise 
1J - [it]. 

11. 
gj£ £w' 434, Therefore 

gff skang' 773, (sheng) the 

holy 
y^ i% /aw 286, (y^w) man 

^Ej j«w 1142, declares: 
o ~ 

^g£ s#<?w' 756, (shou) Who is 
charged with 

m fi wo 491. 1 the 

£.<**• 53. ('**) f country's 

xIS f &^w 330, (£0w) sin [moral 
filth], 
' shi' 762, (ss£) this one 



He? z^^V 1054, is called 
|t* sA<?" 748, of the altar's 



^C <^ a 8 97- ) the 

b% hicC 183, (hsia) ) " 

Ip zuang 1043, king. 

o 
7p chang' 75, (cheng) True 

"==* t jy^w 1083, words 

;JP?7p^i 2 96, (./£) seem 

K? yaw 126, paradoxical. 



|U **" 879, 

J^ £s7# 4 987, 

-t*» s^/fc, 708, }- Chapter 79 

^ '^w 4 X 3. 
E§1 t chang 22, 

fi y« w ' 28 9. Sustain 
!§2 k r i' 349, contracts. 



(Chapters 78-79.) 



TRANSLITERATION. 



271 



^[l^z^o 254, [When] recon- 
1 M * ciling 

~7£ ta* 839, a great 

ffihyuert 1138, hatred, 

o 
ij?fr ft ' 692, surely 

/M r ^/« 1 1 13, there will 

Igk x yu 1121, remain 

<i§*yuen' 1 1 38, some hatred. 

g o 
^& t ngan 620, Where- 

jg^ V 27». by 

*§! zf/z 1047, to make Tit] 
^i&shart 752, good? 



»££*"' 762, (SS&) 



>• Therefore 



Stl shang* 773, (sheng) the 
^& holy 

A t /a» 286, {jen) man 



^/zz'A, 67, holds 
•yt? Yso 1002, the left side 
^jzjOch'i' 349, of his contract 



r?rj \rh 719, (err) and 

•7\ .i* w 7 X 7» not 
^^^ /s*^ 957, exacts 
^p ,jyw 1 1 18, from 
A Jan 286, (y^w) others. 
^^ ytu 1 1 13, [Who] have 



^jjjiteh^ 871, (#) virtue 
U] ,«*' 835. ( ss %) keep 

3^2 <^V 349, [their] contract 
^o [obligations]. 

3JFE ~wu 1059, [Who] have not 

W*t e ^ s?i ' ^ virtue 

"pfj ,5^' 835, (ssu) insist on 

^^ch'eh, 42, (^) [their] 

claims. 

11. 
^TT /Y^w 897, Heaven's 

*^T ta& 867, reason 

4ffl- ,2f« 1059. na s no 

sffi Js'tnggi, (chi?i) preference 
^q [nepotism, family relation] 
^£f* chang 740, [but] always 

El3, '>'**< 1 125, helps 

^fe sha?i 752, the good 

A ,/a« 286, (/*«) man. 



e§ #' 879, 
J\j>ak i 647, 
-p s^/A, 708, 



► Chapter 80 



rsM 



fhang 22, 

3£? ^w/z, 921, Alone 

'iV Uh t 538, standing. 

1. 
/[> % siao 795, (hsiao) [In] a 
J small 



^jx/o 491, country 



(Chapters 79-80.) 



272 



LAO-TZE S TAO-TEH-KING. 



5|f 'kiva 467, [with] few 
EL min 597, people 

o 

jrtf ( skz 761, (ssu) let [them] 

/& yhi 1 1 13, have 

64* shih t 768, over ten men 

ju^ 707, (/zo) [and] hun- 
dred men, 
/I t ./a« 286, (7^) men 

^ <chi 53, (/^) as their 

§§» ^V 349, officers [vessels] 

o 
flfi V>& 719, (^rr) but 

^TJ ,^w 717, not 

EB yung' 1 149, use their 

o power. 

filf ' shi 761, (ss£) Let 

E2 t raz>z 597, the people 

Jg* chung' 108, esteem 

/pl> 'sz' 836, (ss£) death 

|-frj \rh 719, (<?rr) and 

/T\ t £u 717, not 

2gp| 'jyw^ 1 137, to a distance 

/ffp 'si 789, move. 

o 

§^ t sui 826, Though 
/H 'jye'w 1 1 13, they have 

4&* ,<:/^w 48, (c7iou) ships 
?1|£ x jy# 1122, [and] carriages, 



ffi.ww 1059, they have no 

Bfr 52/' 817, (shuo) occasion 

[literally, " place where "] 
3e fJCang 772, (cheng) to 

ride 
2/* fbi 53. (tew) in them. 

Sh* ,s^2 826, Though 

/E3 f j>zw 1 1 13, they have 

Ep Vfoa 355, armors 

fc. iting 698, [and] weapons 

5|£E zf w 1059, they have no 

fyf sit 817, {shuo) occasion 

KS ch'an 19, (cken) to don 
"/* t ^/ 53, (£a-£) them. 
fm 'shz j6i, (ssu) Let 
62 ^zVz 597, the people 

fJi i -^ w I 5 If return to 
&3: chieh, 376, knotted 

&R x sktng 772, (skeng) cords 

fm ' A r^ 719, (^rr) and 

Hh yung' 1 149, use 

^^ ( £#z 53 (te«.) them ; 

o 
"fcr ( ^a» 310, [let them] de- 

" Hght 

h. chH 342, in their 
«^N shih, 766, food ; 



'mei 586, be proud of 



(Chapter 80.) 



TRANSLITERATION. 



273 



Spy { chu 437, dwellings ; 

o 

gB| Id" 554, rejoice in 
jeL ch'i 342, their 



/fc 



Jtf ' ,c#V 342, their /kQ t sia??g 790, (hsiang) mu- 

^ ■ ° tually 

HR jfw 152, clothes; £fc 'zvang 1044, tnev w ^^ visit 

o 

£& t ngan 620, be content with 3w to* 498, or come and go. 

© 
( cAY342, their 



e|* ti % 879, 

f\^^ah, 647, 

— r* s/w/i, 708, |> Chapter 81 

— — ■ 3/2*^ 1095, 

: ^ t cha?ig 22, 

|j|j f A?ew 199, Propounding 
@T cfo'^ 68, the essential. 



/z*zz sin' 807, (hsin) Faithful 
• S » y^z 1083, words 

*7jx ^ u 7 I 7» are not 
-^? 'mH 586, pleasant. 
35 '?nei 586, Pleasant 



ffi 



Z 



su 822, customs. 

11. 
lin 541, A neighboring 
kwo 491, country 

siang 790, (hsiang) mu- 
tually 

zvang' 1045, might be in 
sight, 

r/zz 334, Cocks 

keu 329, (&ow) [and] dogs 

chi 4,3, (/^w) their 

shing 771, (sheng) voice 



H 
R 



* 

o 



r==* yen 1083, words 



siang 790, (hsiang) mu- 
tually 

wow 1041, (2w?z) might be yfc «-^ M 7 J 7» ar e not 
heard. 

min 597, The people 



&=£ siti' 807, (hsin) faithful. 
It3 



~5 chi' 60, (chih) will reach 
7a 508, old age 
•S2-' 836, (ssw) and die, 
$11 717, [but] not 



P) 



; shan 1 752, The good 



=3£ 'che 38, ones [i. e., men] 
^\ ,.2* 7I7. not 
jg^t^ien' 688, dispute. 
(Chapters 80-81.) 



274 lao-tze's tao-teh-king. 

ffSbfien* 688, Who dispute yQ f yiu 1113, will acquire. 



o 

—S^ K che* 38, the ones pfjj ^'' 339, Having 

yf\ <1> U 7*7. not JW V278, thereby 

rife sha?i' 752, are good. B8, *yU 1123, given 

o 

Art ,^/jz 53, (chih) The knowing 71 X J^« 2 ^6, (./£«) to the 

** o people 

V/j/38, ones p--* y V^*337, he himself 



yF^ ,^w 717, not 'TO? '>># H26, the more exceed- 

ingly 
foh^ 706, (^0) are learned. ^^ /o 909, will have plenty. 



o 



o 



,. 2>oh, 706, (^0) The learned nJF /'&« 897, ) 
'~ 1 *' >■ Heaven's 

VA/38, ones 2l ■***" 53 > ^) ' 



J^FC i£ ut lil> n ot jjf too* 867, reason 

o 
4*0 .#* 53' [&**%) know. ^IJ &" 521, benefits 

11. j]^ \ rh 7 IQ . (err) but 

IK ^<*^' 773. (sheng) The ^ ^ w ?I7 no t 

^ holy » 

^ Jan 286, (>w) man ^ j ia {> 1 ^ )0i injures. 

-7- s 

/f\ i$u 717, not gg shang' 773, (sheng) The 

holy 



^g £siQS6, (chi) hoards. A j& n 2 86, (/<?«) 

^ ^*" 339, Having £r t chi 53, (tzu) 

JLJ V 278, thereby ^T /ao' 867, reason [is] 

o 

tvei 1047, worked 4S| vuei 1047, to act 



man s 



Jl A /arc 286, (7m) for others ; rjf? ' x r^ 719, (err) but 

Ff. ^2 337, he himself y?^ ,^w 717, not 

x yu 1 1 26, the more exceed- £& <chang 29, (tseng) toquar- 
in g!y o rel. 



(Chapter 81.) 



NOTES AND COMMENTS 



NOTES AND COMMENTS. 

[The numbers attached to the transcriptions of the Chinese characters 
commented upon in these notes, indicate their respective places in the pas 
sages and chapters under which they are mentioned. References to Sze 
Ma-Ch'ien's Historical Introduction are made by using the abbreviation 
S. M. Ch.; references to words in the Tao-Teh-King are simply given by fig 
ures denoting the chapter, the section, and the number of the word.] 

HISTORICAL INTRODUCTION BY SZE-MA-CH'IEN. 

Sze means "trustee," ma "horse," and clvien "to move to 
distance." 

The word chzu'en, which means as a noun "report" or " tra 
dition," as a verb "to transmit," might in this connexion be better 
translated "biography." 

i. 

While we should begin in an enumeration such as this with 
the smaller and rise to the larger, the Chinese mention first the 
larger and proceed to the smaller. We should say : Lao-Tze was 
born in the village of Goodman's Bend, Grinding County, Thistle 
Province, Bramble State. For further details see pages 3-6 in the 
first chapter of the Introduction. 

The characters die (3) and Jan (12) "one" and "man" be- 
long together, but in a translation the former has naturally to be 
dropped. The word jan, man, is used in the sense of the English 
endings er (in such words as Londoner) and ia?i (in Washington- 
iari). 

The word ye (13) means "indeed." It is an affirmation which 
is here used as a final particle, indicating the conclusion of the 
sentence. 

11. 

The word shi (3) sometimes translatable by "esquire," with- 
out being exactly an aristocratic title, is a term of distinction ; it is 
added to family names of prominence. 



278 lao-tze's taoteh-king. 

J0t* It would be impolite in Chinese society to address men of 
distinction by their names, which is a privilege reserved to their 
most intimate friends only. Appellations are given to young men 
when they become of age or at the ceremony of graduation. Lao- 
Tze's appellation Poh Yang (7-8), Prince Positive, is apparently a 
distinction which was given him in his youth by his teachers. Yang 
is the positive principle, representing the sun, south, and manli- 
ness. (See Note to Chapter 42, i. 20). 

7^* In addition to appellations, Chinese people receive a title 
after their death. This posthumous name is intended to charac- 
terise the man's life-work. Lao-Tze's posthumous title Tan does 
not mean "long-eared" but "long-lobed," and as long lobes are 
regarded as a symptom of virtue, it means "a master," or "a 
teacher," in the sense in which the term applies to a Buddha or 
a Christ. In all statues of Buddha, the ears have exceedingly long 
lobes, which according to Asiatic taste is not only a sign of virtue 
but also a mark of beauty. 

The word chi (16) is very common in Chinese. It indicates that 
the following words stand in some relation to prior words It may 
sometimes be translated by " his, her, its, or theirs," sometimes by 
placing the preceding noun into the genitive ; and sometimes it 
serves as a pronoun of some preceding substantive, in which case 
it is translated by " him, her, it, or them." When connecting de- 
pendent sentences it may be translated by " that ; as ; when," etc., 
without, however, being otherwise an equivalent term of these 
words. 

in. 

The term yil (8), ' ' with, " serves to indicate the indirect object. 

IV. 

The relative su (5) and the pronoun che (7), the ones, belong 
together. 

The word i (13) means " to finish," " to pass," and is employed 
to indicate the perfect tense. It must be distinguished from chi, 
self, which presents the same appearance. Compare Williams, S. 
Z>., p. 278 (i) with, p. 337, (chi). 



Kiiln (2) tsz" (3), "the superior sage," or "the royal philoso- 
pher," is a common term in Chinese. It means " the ideal man," 



NOTES AND COMMENTS. 279 

and is a synonym of s hang j an, "the holy man, the saint, the 
sage." See Introduction pp. 27-29. 

The word shi (6) means " the right time" or M the right sea- 
son." 

The word kia (8) means literally "mounting a carriage." 

P'ung (14) is, according to the commentators, a plant growing 
in the sand and easily carried about in the winds. 

The word lei (15) means "to heap," "to gather," "to bind." 
But the commentators declare that it acquires in this connexion 
the sense of drifting or being carried about. 

VI. 

Williams (S. D., p. 1146) defines the word yung (14) "to re- 
ceive," or, as a noun, "face; mien; screen." 

VII. 

The word k'ii' (1) "depart" is here causative : "let depart." 

The words tsz' (2) chi (3), "the sir's," stand here in the sec- 
ond person, meaning "sir, your," etc. 

The word k'i (5) means " the vital principle, air, breath, spirit, 
mettle." See the translator's article on " Chinese Philosophy " in 
The Monist, Vol. VI., No. 2, pp. 21 1-2 14. 

The word seh (9), color, is used in the sense of showy or stage- 
like behavior, bland manners, and externalities which are for the 
eye only. 

The position of this sentence cannot be retained in English. 
It means : "That is what (22) I (21) communicate (24) to (23), the 
sir (25), [in a way] like (26) this (27), and (28) that is all (29)." 

VIII. 

0t* Confucius felt much elated at his endeavor to set the 
world an example of decorous demeanor. He probably expected 
praise for realising the ideal of propriety, not censure, and was, 
therefore, greatly dismayed when Lao-Tze denounced his high- 
est aspirations as "proud airs' and "affectations." The basis 
of Confucian ethics is "filial piety" which inculcates reverence 
for parents, superiors, and ancestors. Confucius represents be- 
lief in tradition. The wisdom of the sages of yore is to him a 
divine revelation which if questioned would leave the world with- 
out any standard of right. Lao-Tze recognises no personal author- 
ity whatever, and bases his ethics upon the eternal norm of the 



28o lao-tze's tao-teh-king. 

Tao, upon abstract reason, the immutable principles of right, of 
truth, and goodness. Confucius, unable to grasp Lao-Tze's phi- 
losophy, is quite shocked at his condemnation of reverence. The 
personalities of the sages of yore are to Lao-Tze a matter of the 
past, their bones moulder in the dust ; he considers their words 
alone as that which still remains of their existence, the value of 
which he measures by their agreement with the Tao. 

Tsz y (5) means "child, boy, philosopher, sage." Ti (4) tsz" (5), 
younger followers, means "disciples." 

Sheu (20) means any hairy quadruped that is wild ; brutes, 
especially game. (Williams, S. D. t p. 756.) 

IX. 

The word k f d (3) means, as a noun, "power," or "ability;" 
as a verb, " to be able to be, " implying a passive condition. If fol- 
lowed by I (4) as here, both words together acquire an active mean- 
ing and are commonly translated by "can" or "could." The 
word I, if used as a verb, means " to use, to aid, to serve, to con- 
cern oneself with." As a preposition it means "by," "through," 
"with." (See Williams, S. D., p. 278). Compare the note to Chap- 
ter 1, i., 2. 

x. 

The verb chi' (1) means "to go to," " to reach" (see xii, 12), 
when used as a preposition and in connexion with yii (2) it may 
be translated by "as to," "concerning," "with reference to." 

The word 'rh (12) is, as a rule, to be translated by "and" or 
"but." In this connexion it changes the next following shang, 
high, into an adverb, viz., "up to" or "upwards." 

The word ye (24) indicates that the sentence which terminates 
with it is a question. 

XI. 

The word siu (3) means "to cultivate," "to study," "to prac- 
tise." (See Williams, S. D. t p. 811.) 

XII. 

Here chi (4) (the same as ii., 15 et alias) is added to the end 
of the sentence. It refers to kiu, " long time," and we transliterate 
it by " then." 

The word kzvan (13) means custom-house, toll-gate, boundary, 
frontier, pass, frontier-pass. (See Williams, S. D. t p. 472.) 



NOTES AND COMMENTS. 2»I 

XIII. 

The word yin (3) means "to grasp the hand," "to govern." 
As a noun, " chief or overseer." (Williams, S. D., p. 1102.) HI 
(4) means "to rejoice." Thus the whole name Yin-Hi signifies 
"he who rejoices being a chief." 

K'iang (10) means "to force," "to compel." Here it should 
be translated "to request earnestly." (See Williams, S. D., p. 
366.) 

As a verb zvei (11) means "to act," "to do." As a preposi- 
tion, "for the benefit of," "with regard to," "for the sake of." 
(See Gabelentz, A?ifgr., p. 52, § 97, V.) 

XIV. 

The words yii (1) ski (2), "to this," mean in their combina- 
tion "thereupon." (See Gabelentz, Anfgr., p. 55, § 103.) 

Shang hia £ l ien (8-10) means literally " of a higher and 
lower," i. e., a former and latter, division (installment). We should 
say, consisting of two parts. 

THE OLD PHILOSOPHER'S CANON ON REASON AND 

VIRTUE. 

King is the title of a book which has been canonised as a 
standard authority on the subject ; it is sometimes translated clas- 
sical book, or briefly classic, sometimes canon. See the quotation 
from Legge on page 38. 

The ordinal in Chinese is expressed by the noun ti which cor- 
responds to the English ending th, only that it precedes the num- 
ber to which it is attached. 

The term chang means " section " or "chapter." 

CHAPTER I. 

T'i, in the heading, is a compound of bone and sacrificial ves- 
sel. The word means, as a noun, "body;" as a verb, " to em- 
body, " "to realise," "to render solid," "to incarnate." (See Wil- 
liams, S. D. } p. 884.) 

The word K'o (2), as a noun, "power," as a verb, "to be 
able," is always followed by a passive form, while K'o i (see note 
to S. M. Ch. ix. 3-4) is followed by an active form ; accordingly, 
k'o tao means "it can be reasoned," and k'o i tao would mean 
"it can reason." 



282 lao-tze's tao-teh-king. 

J^§** The sentence i. 1-3 may be translated in various ways. 
Our version, " The Reason that can be reasoned, " is the simplest 
translation that can be offered, but we might as well translate ' ' the 
word that can be spoken," or, "the logic that can be argued," or, 
"the path that can be trodden." To avoid all these difficulties, 
Chalmers translates "the tau (or tad) that can be taued." The 
word tao comes nearest, as explained in the Introduction (pp. 9-10) 
to the Greek term logos, as used in the Fourth Gospel of the New 
Testament. 

The word fei (4), "not," differs from fu % "not," by being 
.more emphatic. Pu is the simple negation, in compounds an- 
swering the English un- or in-, as, e. g., £u teh, "unvirtue" (see 
Chapter 38); £u shan, "ungoodness" or "evil" (Chapter 2, ii.), 
jbu chi (Chapter 3, vi., 6-7) "ungoverned" or " anarchical," etc. 
But fei means "by no means," implying a disavowal and an 
earnest rejection. Wii is still another kind of negation which also 
frequently occurs in compounds, such as zv u ming, zvu yu, etc. 
(See Williams, S. D., pp. 136, 717, and 1059.) 

11. 

The words zvu ming (1-2) mean "nameless." Wu (see Wil- 
liams, S.D., p. 1059) means "destitute of," "not having," answer- 
ing in compounds to the English ending -less. 

J0F* The nameless, or unnameable, zvu ming (1-2) is not only 
the undetermined, the abstract, but also the holy, the ineffable. 
The nameable, yiu ming (7-8), is that which can be determined. 
It is the specific or concrete. For yiu see Williams, S. D., p. 11 13. 

The term -wan zvuh (9-10), the myriad beings, things or crea- 
tures (see Williams, S. D., pp. 1040, 1065) means nature in its con- 
crete existence as the sum total of all that exists. (See the first 
note to Chapter 2.) 

The character chi (11) is the sign of the genitive. Always fol- 
lows its noun. (See S. M. Ch. ii. 16.) 

The sentence 7-12 means the immanent Tao, as the name- 
able, which is the factor that shapes the world of concrete real- 
ities. 

in. 

The word ku (1), "cause," "reason" (Williams, S. D., p. 434) 
is commonly used by Lao-Tze to introduce a quotation. It is tan- 
tamount to "therefore it has been said," or, "thus you have 
heard." 



NOTES AND COMMENTS. 283 

The words ivu yii (3-4), " desireless, " and yiu yii (10-12) 
"having desire," or, "desirous," form a similar contrast as zvu 
ming and yiu ming. 

The word miao (8) denotes "mysterious" or "spiritual," 
'mystery" or "spirituality." 

IV. 

The word che (3), which is the same as S. M. Ch. i., 3, and ix., 
2, etc., makes a noun of preceding adjectives or verbs, like the 
English word "one, "or, "such a one, "or, "he who." The two 
things meant are, presumably, the nameless and the nameable. 

chapter 2. 
1. 

The term Vien Ma (1-2), under the Heaven, denotes the world 
in about the same sense as in English. It means the cosmos and 
also the people, i. e., mankind at large, and especially the Chinese 
Empire. The terms zvan zvuh (Chapter 1, ii. 9-10), "the ten thou- 
sand things," and tvet zvu, "the activity of the beings" are syn- 
onyms. The former may also be translated by " the whole world"; 
it is nature as the sum total of concrete existence. The latter is 
the inherent nature or character of things. Another term for "na- 
ture" or "universe" which, however, does not occur in the Tao- 
Teh-King, is yii ch'eu, signifying the whole cosmos in space as 
well as time. Yii means " the canopy of heaven," and cKeu "from 
the beginning till now." See W. S. D. t pp. 1126 and 49 ; compare 
Le livre des mille mots ( Thsien-tseu-zven) by St.** Julien, note to 
words 5 and 6. 

The word i (n), " that is all," is a final particle indicating the 
end of a sentence, sometimes translated by "enough," and some- 
times omitted. (See Williams, S. £>., p. 278.) 

11. 
^^ That Lao-Tze identifies the origin of evil with the con- 
scious distinction between or the knowledge of good and evil, re- 
minds us of the ideas that underlie the Biblical account of the fall 
of man. Adam's state before the fall is supposed to be a condition 
in which he does not know the difference between good and evil. 

in. 
Existence, yiu (2), translates in Buddhist Scriptures the San- 
skrit term bhava. (See Williams, S. D., p. 11 13.) The present 
passage reminds us of Hamlet's phrase, " to be or not to be." 



284 lao-tze's tao-teh-king. 

Shang (5), "to produce," is here, as indicated by siang, 
" mutually," either passive or must be taken as a reflexive verb 
The verb shang (such is the pronunciation according to Williams, 
S. £>., p. 742) was probably pronounced by Lao-Tze shing, for it 
rhymes with eking, "to perfect, to form," hing, " to shape," and 
k'ing, to incline. The words Jitjuo or ho (21) and sui (25) must 
also have rhymed in their ancient pronunciation. 

IV. 

Shi i, (1-2) "this for," is used exactly as our English word 
" therefore." Subsequently it will be thus translated. 

Wu wei (6-7) is the favorite term of Lao-Tze and contains in 
one word the fundamental principle of his ethics. (See Williams, 
S. D., pp. 1059, 1047.) 

v. 

The particle yen (4), "there!" "well!" "why?" is descriptive 
and characterises the action as enduring or continuously taking 
place. As a final particle, "truly," "indeed," as an initial parti- 
cle, "how?" "who is it?" "why?" (See Gabelentz, Anfgr., p. 
58, § 109; and Williams, S. D., pp. 1082-1083.) 



VI. 

Shang (1), Williams, S. D. t p. 742, 


"to grow," "to beget,' 


1 to quicken," " to live." 




Chit (13), "he dwells in his merit." 


The term is frequently 


translated by "attaching oneself to." 





VII. 

Fu (1), "now," "forasmuch as." (Williams, S. £>., p. 142.) 

Wei (2) must frequently remain untranslated ; sometimes, as 

for instance in the sentence quoted on p. 14 from the Shu King, 

i takes the place of the auxiliary verb, " is " or "are." (Williams, 

S. D. p., 1049.) 

chapter 3. 
in. 
Stanislas Julien reads between sin (6), "heart," and $u (7), 
1 not," the word min, "people," a repetition of the preceding 
mz?t, 3, i. 5 and 3, ii. 8. 

Three advices given to rulers, stating what they should not do; 
$u shang (3, i. 1-2), "not to exalt;" j>u kzvei (3, ii. 1-2), "not 
prize;" andjz^ chien (3, iii. 1-2), "not to look at," 



NOTES AND COMMENTS. 285 

IV. 

^^ Sin (9), heart, is M the seat of desire," while fu (12) (see 
Williams, S. D., p. 151) which means literally "stomach," is con- 
ceived to be "the seat of the mind." As an adjective it means 
"dear," "intimate," and the most probable interpretation is that 
the word fu is here intended to mean the seat of mental capacities 
and sensible sentiment, as opposed to sin, the seat of desires or 
passions. 

T^t* A similar contrast is intended between chi (15) and kuh 
(18). The former means "will," "wish," "desire"; the latter, 
"bone." The former characterises self-willed or head-strong 
people ; the latter, sturdiness, strength, character, or, in a word, 
backbone. 

v. 

Chi (5), "to know," is here used in an evil sense; viz., "to 
be cunning," or "to be crafty." Wu chi (4-5) means "not cun- 
ning," "unsophisticated;" and chi che (10-11), "the crafty." 

Ye (15), "indeed," the particle of affirmation, renders the 
sentence emphatic. 

VI. 

The phrase wei uuu wei (1-3), " to act with non-assertion," is 
an irrefutable evidence that zvu ivei cannot mean "inactivity." 

chapter 4. 
1. 

The characters guying (7-8) belong together, meaning " never 
exhausted," or briefly " inexhaustible." For £u in the sense of the 
English in- or u?t-, see note to Chapter 1, i. 4. 

Whether we take tao (1) or yung (4) as the subject of j)U ying 
(7-8) is indifferent. The sense is in either case the same. 

Hu (10), "oh!" " well !"" indeed ?" is a particle of exclam- 
ation. 

70t* The word Tsung (15), "ancestor," "patriarch," (St. 
Julien, "premier aieul"; Strauss, "Urvater"; "Ahnherr") must 
be regarded as a synonym of 7V, " the Lord or God." 

11. 
This passage, which is repeated in Chapter 56, is a poetical 
quotation. The words/aw (6), "fetter," and ch'dn (12), "dust," 
are rhymes. 



286 lao-tze's tao-teh-king. 

^t* The words of this passage, t'ung ch'i ck'an (10-12), "it 
becomes one with its dust," are, in the translator's opinion, clear, 
but it is difficult to give an exact translation. It means that the 
Tao's sameness, its own identity, is preserved even in the smallest 
and most contemptible of things, viz., in the motes of the dust. 
The purely formal laws of logic, mathematics and pure mechanics 
are the same for stars and for molecules. 

in. 
J0t- Two of my Japanese editions read hzvo, which means 
"apparently, probably" (Williams, S. D., p. 224), while the two 
others read jok, which means "likely" (ib. t p. 296). St. Julien, 
adopting the isolated reading of his edition G, prefers to read chang 
(eternally), which, however, seems to be the emendation of an an- 
cient copyist. The reading hzuo gives no sense, and may have 
slipped in as being to a certain degree a synonym oijoh. In adopt- 
ing the reading joh (4), we interpret the passage to mean: "it 
seems in its likeness to remain," that is to say, "it appears to be 
immutable." 

70S* The term Ti (13) or frequently Shang Tt, meaning 
'Lord" or " the highest Lord," is commonly used in Chinese in 
the same sense as the English term Lord in the Bible. It means 
God and implies always the personality of God. The context, 
however, justifies neither the conclusion that Lao-Tze regarded the 
Tao as a personal Deity, nor that he thought of the Tao and God 
as two distinct entities. He may and probably did introduce the 
word ti (God), as commonly used and understood by the people 
neither affirming nor denying his existence, simply stating that 
Tao, or Reason, or the Logos (viz., the prototype of human rea- 
son, those inalienable conditions of all the relations of any possi- 
ble reality, which logicians and mathematicians formulate in rules 
that are possessed of an intrinsic necessity and universality) is 
truly and unequivocally eternal ; it is absolutely eternal, while the 
Lord, supposing him to be a personal being, can only be regarded 
as relatively eternal. The Tao is prior even to God. 

chapter 5. 

1. 

^^ There has been much discussion about the meaning of 

grass-dogs. The common explanation suggested by the context 

of this passage is that grass-dogs or straw-dogs were used for 



NOTES AND COMMENTS. 287 

sacrificial purposes, and probably offered as a burnt offering instead 
of living victims. Such is the traditional interpretation of all the 
commentators. Plaenckner's interpretation that grass-dogs were 
revered as a religious symbol (and not sacrificed or burned) is im- 
probable. 

11. 
g^** This passage is difficult. The commentators explain/aw 
(4) " humane or benevolent, " as " having particular affection." Ac- 
cordingly the sentence would mean, that the sage is not sentimen- 
tal ; he has as little preferences as heaven and earth, where the 
sun shines on the good as well as the evil, and where both, the good 
and the evil, are finally doomed to die as grass-dogs are sacrificed. 
The holy man understands that according to the course of nature 
man is doomed to die and his life is like a sacrifice. Harlez devi- 
ates from the traditional interpretation of the passage by translat- 
ing : "Si le ciel et la terre etaient sans bonte, ils regarderaient 
tous les hommes comme des chiens de paille etc." This avoids the 
difficulty of saying that the sage is not humane ; but what sense 
would the whole chapter have ? And is not the idea that heaven 
shows no partiality a favorite idea of Lao-Tze, who repeats it in 
another sentence of chapter 79, the construction of which is not 
subject to the slightest doubt, where he says T'ien tao zvu ts'in, 
"heaven's Tao shows no nepotism." 



Plaenckner allows his imagination too much play in translating 
Vien ti chi chien, the space between heaven and earth, by Welt- 
menschen or worldlings. 

T'o (7) means a bag, open at both ends, a parse (Williams, 
S. D., p. 915), and yoh (8), a flute or fife (zb., p. n 17). Both words 
combined are (as Williams states on p. 915) a bellows, or a tube 
through which potters blow into the fire, and not, as Plaenckner 
translates, a "bag-pipe." 

IV. 

This passage is a quotation, and appears to be a proverb. 
"The man of many words is frequently at his wit's end and will 
scarcely stick to the truth," for that is here the meaning of the 
middle path. (See the Introduction pages 31-32.) 

Chung (16) means the middle ; here it means the golden mid- 
dle, i. e., the path of virtue and truth. 



288 lao-tze's tao-teh-king. 

CHAPTER 6. 

I. 

Our interpretation of ku shdn (1-2), the valley spirit, is set 
forth in the Introduction on page 32. The quotation is, as Lieh 
Tse reports, attributed by the commentator T'u-T'au-Kien to 
Hwang Ti, the yellow emperor. 

P'in (8) is the term in natural science to denote the female 
sex, mother sheep, hens, or mother birds, etc. 

in. 

The Chinese character following the word mien (1) "contin- 
ually " is the sign of repetition. It means that the previous word, 
mien, should be read twice, and renders the word emphatic. The 
repetition is frequently translated by "very." 

Pu ch'in (7-8), without effort, means it comes natural. It is 
a synonym of tsz % jan in Chapter 17, the two last characters, 
Chapter 23, i., characters 3-4, etc. Pu ch'in means "without ex- 
ternal coercion," and tsz' jan " in self manner," i. e , according to 
one's own nature. 

CHAPTER 7. 

I. 

St. Julien reads t'ien ti ch'ang chiu instead of Vien ch'dng 
ti chiu. 

The characters 513 are the subject of the following sentence 
14-19. The words 5-12 which in themselves form a sentence, are 
summed up by che (13), " that/' which in the analogous English 
construction would be placed at the beginning of the sentence. 

Puh tsz y shang (16-18) " not self live," i. e., they live not for 
the purpose of self ; they are unselfish. 

Stanislas Julien reads ch'ien for ch'ang (21), "long," viz. 

long and lasting. 

11. 
The lesson of this chapter, which is summed up in the words : 
' ' the sage puts his person behind and his person will be preserved,' 
reminds us of Christ's word Matth. xxiii. 12, and also Matth. x. 39 
(= xvi. 25 ; Luke, ix. 24 ; xvii. 33 ; John, xii. 25). 

CHAPTER 8. 
I. 

St. Julien here translates shan (6), goodness, as a verb, " to be 
good, to excel." According to him, we should translate "The 



NOTES AND COMMENTS. 289 

water excels in benefiting," etc. The position of shan before the 
verb 11, makes it an adverb, viz,, "well" or "in a good way." 
The English " well " has lost its original meaning as an adverb for 
"good" by frequent use, or at least, is less significant than " in a 
good way" or "in goodness,'' wherefore the latter translation has 
been preferred as coming nearer the sense of the original. 

The words $u chang (11-12), "it quarreleth not, " reminds 
us of 1 Cor. xii. 4-7, and of Christ's blessing of the meek (Matth. 
v. 5). 

11. 

This sentence reads literally: " It dwells, cliu (i), in the place, 
su (5) which is shunned, ivu (9), by the multitudes, chung jan chi 
(2-4). The word su, however, is the relative pronoun, " he who," 
or " there where." Thus the sentence reads in smoother English : 
" It dwells in a place which all the people avoid," etc. This means 
that water always seeks the lowest elvel. Water, like the hermit, 
who lives in the wilderness, is distinguished by lowliness, setting 
an example of unselfish effort. 

Chi (8) means to approach, in the sense of coming near in 
similarity. 

in. 

Shan (2), "good, or goodness," means when used as a verb 
" to deem good, to be satisfied with, to love, to prefer, to choose." 
The subject remains the same as before, viz., " superior goodness." 

Yuen (6), "eddies," means a place in the current where the 
water is in commotion, which here illustrates warmth of sentiment. 

The word shi (16) is any kind of business, duty, or activity. 

Tung (19) (motion or movement) means " in its own course." 
Goodness and the waves of water move in rhythm (shi). 

IV. 

For fu w H (1-2), "since, whereas," see Chapter 2, vii. 1-2. 

chapter 9. 
11. 

Strauss interprets Vang (4), "hall," as being in contrast to 
"treasury or safe." Treasures cannot be protected in a public hall 
which is accessible to anybody. In that case the pronoun chi (6) 
would not refer to Vang, hall, but to chin yuh (1-2), treasures. 



290 lao-tze's tao-teh-king. 

III. 

This passage reminds us of the proverb : ' ' Pride goeth before 
a fall." 

The Way of Heaven or Heaven's Reason t'ien chi tao (15-17) 
must be identified with what Lao-Tze in chapter I. calls chang 
tao, " eternal reason." 

chapter 10. 
1. 

The word 'tsaz (1) means a year, a revolution, but with changed 
accent tsaV it means to contain, to convey, to sustain. (Williams, 
S. D., p. 941.) 

The v/ord ying (2) (see Williams, S. D. t p. 1107) has given 
great trouble to the interpreters. As a noun it means " a soldier's 
camp," as a verb, "to plan, to regulate, to arrange, or to organ- 
ise." To regulate the soul means to keep it disciplined. 

Some commentators replace the word ying by huan, which 
means the spiritual soul in contrast to the animal soul. On this 
basis, Stanislas Julien translates: "L'ame spirituelle doit com- 
mander a l'ame sensitive." V. v. Strauss translates: "Wer dem 
Geiste die Seele einergiebt." Harlez translates: " Traitant con- 
venablement l'etre intellectuel qui habite (en soi)." 

All these translations are forced and do not justify the inter- 
polation made by the commentators. We prefer to retain the 
original words and translate them as literally as possible. It gives 
a better sense than when we interpret the word yi?ig in the sense 
of huan. We take the first two words, " sustaining " and " disci- 
plining" as synonymous. 

P'oh (3), the animal soul, or the senses, as contrasted to rea- 
son. (Williams, S. D., p. 711.) 

The words, ' ' by embracing unity one cannot be disintegrated,*' 
are explained by the commentators to mean that unity is preserved 
by the assistance of the Tao. As to becoming free from disintegra- 
tion, the reader is referred to chapters 22 and 39, where Lao-Tze 
speaks of embracing unity. 

The present passage has given rise among Taoists to the idea 
that Lao-Tze believed in the possibility of finding an elixir of life. 

The common significance of the word chvuen (9) is "to give 
special attention to," but some interpreters interpret it to mean 
"hard to subdue." Stanislas Julien and Victor von Strauss follow 



NOTES AND COMMENTS. 2gi 

this view and translate accordingly. We see no reason for a de- 
viation from the original text. 

Some manuscripts add after y rh (15) child, the particle of ex- 
clamation hu (Oh !), which is also introduced between the charac- 
ters 8 and 9 of this same chapter. Stanislas Julien also adds be- 
tween characters 13 and 14 the word joh, which means "like." 
Since it is probable that the word "like" suggested by the context 
has been added by later commentators, we believe that the sim- 
pler and terser reading is the more original. 

11. 
Hilen Ian (3-4), "mysterious beholding," or "profound in- 
tuition," which means by beholding the mysteries of the Tao. For 
Ian see Williams, S. D. t p. 502. 

in. 

7^" THen man (1-2), "the heaven gates," are said to be the 
apertures of the body, the nostrils, the mouth, etc. But since Lao- 
Tze speaks of the sage if he be in charge of the government, would 
it not be more natural to understand the sentence in the sense that 
a wise ruler, if he lets every act of his be reasonable, can open and 
close the gates of heaven and dispense its bliss ? 

Two of my Japanese editions and St. Julien read, in place of 
zvei tsz* (6-7), " act as mother bird," zvei zvu tsz\ "not act like a 
mother-bird," which, however, gives sense only if construed as a 
question, viz., "can he in that case not be a mother-bird ? " If 
Lao-Tze had written zvu tsz\ he would probably have added 
either hu or tsai, or some particle of exclamation. We prefer the 
reading zvei tsz' . 

IV. 

These same sentences are repeated in chapter 51 
The word ch'ajig (13) means "long," "to be long," "to cause 
to be long. " In the second sense it means ' ' to prolong life, " or "to 
raise," and also, "to be higher than others," "to excel." The 
translator is free to interpret the word either as "he excels but 
does not rule," or "he raises but does not rule." 

The character tsai (16), ' ' to govern," is derived from the signs 
"shelter" and "bitter," denoting the slaughtering of animals. It 
means also ' ' to slaughter ; to skin or dress dead animals and pre- 
pare for food; to fashion." Thus, the word denotes a method of 
ruling in the most ruthless sense of the word. 



292 lao-tze's tao-teh-king. 

CHAPTER II. 

^§** This chapter is interesting, because it exhibits an in- 
stance in which a subtle thinker wrestles with one of the main 
problems of philosophy. Mankind as a whole is materialistic and 
appreciates only the amount of things. They know little, or noth- 
ing, of the paramount importance of form. They measure, and 
weigh, and try to express everything (as a modern philosopher, the 
main representative of agnosticism, has it) in terms of N matter and 
motion only." They appreciate quantity, not quality. They over- 
look that configuration, external shape as well as internal struc- 
ture, are at the bottom of all realities. And form is a quality of 
existence quite different from either matter or motion. Lao-Tze 
dimly feels that matter and motion do not explain reality. Nor is 
there any advantage in masses and quantities. That which gives 
value to things is their form, and form always involves boundary 
or limits. He does not state the solution of the problem, but he sees 
that the partial absence of matter is an essential feature of things 
that have been shaped into vessels of usefulness ; and thus the an- 
cient saying of the Greek sages is verified, ' ' the part is greater 
than the whole." 1 

CHAPTER 12. 



%0t* The five colors according to the Chinese are blue, red, 
yellow, white, and black ; the five notes are called kong t skang, 
hid, chi, and yil, which correspond to our c t d, e, g, a, omitting the 
fourth and the seventh. See St. Julien's and Strauss's notes to the 
twelfth chapter. 

11. 

The word fang (17), "checked," denotes an impediment, a 
hindrance, an obstacle. In the same sense the Buddhists use the 
term "hindrance" as an equivalent of temptation. 

in. 
The term fu (6) " the inner," which means also stomach and 
soul, stands here in contrast to the visible, the outer. The same 
word is used in Chapter 3, iv. 12 in contrast to sin, "heart," as 
the seat of passions. 

1 Literally, "one half is more than the whole," (n\eov rjixiav navroq). 
Hesiod mentions the saying in his^Epya /cat ^/aepat, verse 40; and Diogenes 
Laertius, L. I. § 11. 75, attributes it to Pittacus. 



NOTES AND COMMENTS. 293 

CHAPTER 13. 
I. 

This passage presents some grammatical difficulties. Julien 
translates: "Son corps lui pese comme une grande calamitel" 
The commentators, among them Su Cheh, declare that the sen- 
tence must be construed not in the order as it stands : ' 'Kwei ta 
hzuan joh shan " (esteem grand distress like body"), but "Kzuei 
shan joh ta hzuan" ("esteeming body [is] like grand distress"). 
Other translators either overlook or neglect the hint of the commen- 
tators. Chalmers translates : ' * Dignity and disaster are as one's per- 
son." Legge : " Honor and calamity [would seem] to be regarded as 
personal conditions [of the same kind]." Strauss: " Hohheit ist 
so grosse Plage wie der Korper." Harlez : [Que] la grandeur 
[soit] une cause de grands soucis comme le corps meme [quant 
asoi meme]." The interpretation of Chalmers, Legge, Strauss, and 
Harlez seems probable enough, but we must consider first that 
kzvei is as much here a verb as it is in iv. 2 of the same chapter, 
where in comment upon the present quotation the phrase kzuei 
i shan" ("to esteem as the body") is used. In iv., as much as in 
i,, the position of the object is at the end of the sentence, which 
seems odd to us but is natural in Chinese where this transposition 
possesses much force. 

in. 

The word che (14) "the one," or "that," changes the whole 
preceding sentence, viz., "the reason why I have great anxiety," 
into a noun in somewhat the same way as does the English con- 
junction "that," which, however, begins the sentence, while the 
Chinese che stands at the end. In the present case che will nat- 
urally remain untranslated. 

Wei (14) is used here as a conjunction and may be translated 
"on that account," or "it is due to the fact that." 

iv. 
The use of che (8), "the one," changes (as in iii. 14) the pre- 
ceding clause into a noun which here may be translated by " he," 
thus: "He (8) who when administering (5) the empire (6-7) es- 
teems it (2) as (3) his own body (4)," etc. 

v. 

This passage is a repetition of the preceding sentence, except 
that kzvei, "he esteems," is replaced by ngai, "he loves." Al- 



294 LAO-TZE S TAOTEH-KING. 

though all the editions at my disposal and probably all the manu- 
scripts extant contain the repetition, we have not the slightest 
doubt that it is an interpolation which must at a very early date 
have slipped into the text. We have preserved the passage in the 
Chinese text and in the transliteration for the sake of complete- 
ness, but we omit it in the translation where it would simply puz- 
zle the reader. 

chapter 14. 
1. 

^t* The fourteenth Chapter has given rise to an interesting 
theory which was first propounded by the Jesuit missionary M. 
Abel R£musat in his essay Sur la vie et les opinions de Lao-ts'eu 
published in the Memoir es de V Academie Roy ale des inscriptions 
et belles lettres, Vol. VII. Remusat claims to have discovered in the 
Tao- Teh- King the name of Jehovah, expressed in the three words, 
i (7), hi (14), and zv ei (21). 

The meaning of the three words is as follows : 

The word i (Williams, S. Z>., p. 276) means "to level, to 
equalise, to squat, to be at ease," as an adjective it means "equal- 
ising, subtile, placid," and also " colorless as the Taoists say reason 
is." The original meaning seems to be an indifferent or equalised 
state of mind, not colored by passions. 

The word hi (Williams, S. £>., p. 176) means "seldom, loose, 
thin, expectant," and Williams adds : " Deprived of sound as Lao- 
Tze says reason is." 

The word wet (Williams, S. D., p. 1050) means "small, mi- 
nute, recondite, waning, fading away." 

The text of the passage leaves little ubt that we have to 
translate /by "colorless," hi by "soundless," and wei by "bodi- 
less," (i. e., the Tao is that which if seized fades away from the 
touch). 

Stanislas Julien devotes in his edition of the Tao- Teh-King 
several pages to a refutation of Remusat's proposition which seems 
to be complete ; but Victor von Strauss, yielding to his theosoph- 
ical inclinations, again espouses the lost cause of the French mis- 
sionary and defends it with great ability. 

The meaning of these sentences, which proclaim that the Tao 
is i t hi, and wei, is obvious. Reason is distinct from sense-percep- 
tion ; it can neither be seen, nor heard, nor touched by hands. 
Reason is, as we should say, pure form. 



NOTES AND COMMENTS. 295 

That Lao-Tze should have travelled to Palestine is as unlikely 
as that Israelites should have travelled to China in the sixth cen- 
tury B. C. There are Jews now living in China (concerning whom 
see Williams in his work The Middle Kingdom, and various notes 
in the Chinese Repository); but they immigrated, according to their 
own traditions, under the Han dynasty. Should Lao-Tze, after 
all, have heard of the God of the Hebrews, and should he have in- 
tended to speak of him he would certainly have made a clear and 
unequivocal statement. Nor is there any similarity of sound be- 
tween the tetragram jhvh, which was pronounced yahveh, and the 
three words i, hi, tvei. So long as there is no better evidence than 
the vague arguments offered by Remusat and Strauss, we cannot 
but look upon their theory as fantastical, fascinating though it be. 

While we do not hesitate to say that the idea of identifying 
the characters i-hi-wH with je-ho-vah has no foundation what- 
ever, we do not, of course, deny that Lao-Tze's views of the Divin- 
ity that shapes our ends, possess in one respect at least a great 
similarity to Christian doctrines. Both are trinitarian. For fur- 
ther details on Lao-Tze's trinitarianism see the comments on Chap- 
ter 42. 

11. 

7j!^ The sense of this sentence appears paradoxical, because 
one would expect that on a superficial consideration a difficult prob- 
lem might appear clear, but by further inquiry into its deeper com- 
plications we will find it obscure. Lao-Tze says the very oppo- 
site. He says on a superficial consideration Reason is obscure ; its 
principles do not appear to be clear ; but when we inquire into the 
problem and become acquainted with the depth of its meaning it 
becomes clear and all obscurity vanishes. The passage reminds 
us of St. Augustine's saying, that Christianity is like a stream, in 
which a lamb can wade, while an elephant must swim. 

I understand Lao-Tze to mean that the Tao gives food for 
thought to the immature as well as to the sage. The immature 
may think that there are no difficulties and that everything is plain, 
but there are intricacies of which they do not dream ; and the sage 
when pondering on it may be inclined to think that there is no pos- 
sibility of arriving at a satisfactory solution ; but he should not 
give up, for after all, the Tao is not incomprehensible ; it is obvi- 
ously simple and plain. 

Therefore Lao-Tze warns the former, the superficial, that 



296 lao-tze's tao-teh-king. 

even to a superficial investigation it will offer difficulties rendering 
the Tao obscure : and the latter, the profound thinkers, that in 
spite of all intricacies the Tao is clear throughout. 

IV. 

Wu chzvang (14-15) literally means "the not having form." 
The difficulty for Lao-Tze in expressing his thought lies in the 

fact that the word "form," chwang (17), is commonly used as 

bodily shape and not in the sense of pure form. 

VI. 

Tao-chi (16-17), tne thread of the Tao, is explained by the 
commentators as the initial thread, which suggests the translation 
'cue." 

CHAPTER 15. 
II. 

The guest is reserved in the presence of his host (23-27). 
Julien omits the pronoun chH (25, 37, 42, 47). The omission 
does not affect the meaning of the passage. 

hi 
Sii (15), Stanislas Julien reads : "Through long stirring." 

IV. 

The meaning of sin ch'ing (15-16) seems doubtful. It may 
mean " increasingly perfected, " or " newly finished, " or "stylishly 
fashioned." For sin see Williams, S. £>., p. 806; for ch'ing, p. 77. 

chapter 16. 
n. 
Tsoh (21), " to invent, to stimulate, to arouse." Here used in 
the reflective sense : "to rise." (Williams, S. D., p. 1005.) 

chapter 17. 
1 
Stanislas Julien omits j?u (4), "not," which is contained in 
one of my Japanese editions. The context requires the negation, 
and its omission would render the whole chapter unintelligible. 
The omission of the negation, however, dates back to olden times 
and the commentators have endeavored to explain the sense as 
well as they could. Lo Hi Ching says : "The great rulers let the 
people notice so little of their administration that they knew of 



NOTES AND COMMENTS. 297 

them their mere existence and nothing more." The similarity of 
the character j>u, "not," and hia, "inferior," sufficiently accounts 
for a copyist's mistake. 

11. 
The word jan (16) is used to change the preceding word tsz 
into an adverb, in the same way as the French "ment, " or the 
English "ly, " changes adjectives into adverbs. "Selflike," ac- 
cordingly, means autonomous, independent, free. It implies that 
they can live according to their own nature, without being inter- 
fered with. 

CHAPTER l8. 
I. 

0lt* The six relatives are : father, mother, older brother, 
younger brother, wife, and child. The term "six relatives" means 
all the members of a family. 

Chia (21) is what is within doors : " the household, the family." 
(Williams, S. £>., p. 351.) 

chapter 19. 
11. 
The compound i wei (4-5) means "to consider, to regard, to 
deem." (Williams, S. D. y p. 1047.) 
Wan (6), "culture, schooling." 

chapter 20. 
1. 

70t* The Chinese possess two affirmations wet (5) and o (8) ; 
the former is an unequivocal, the latter a hesitating assent. The 
former is definite and should be used by men and boys. The latter 
indicates modesty and should be used by women and girls. This 
distinction is made according to the rules of Chinese propriety, but 
Lao-Tze deems it unessential. 

This interrogative particle (12) at the end of the sentence indi- 
cates that the preceding "how much " is to be interpreted in the 
sense "very little indeed "; while ho joh (19-20) may be translated 
" how greatly." 

11. 

Su zue'i (3-4), viz., that which is an object of the people's fear. 

According to the commentators speaking on the words 1-8, the 

sages must also fear what all the people fear, which is either law 



298 lao-tze's tao-teh-king. 

and punishments, or the government and rulers, or life and death, 
or evil in general. Commentator H. (as quoted by Julien) says 
" the people ought to fear moral evil, especially temptations, viz., 
"music, pleasures, riches, and luxury." Su Ch£h says that while 
the sage does not attach himself to. life, he will nevertheless ob- 
serve the laws of the country and respect the authorities in power. 

The passage hzuang hi chH zvei yang tsai ! (9-14) is inter- 
preted by some commentators to mean that the comprehension of 
the sages is unlimited, Su Ch&h explains hwang (9) as "exten- 
sion," and refers the pronoun ctti to " sages," saying that while the 
intelligence of the masses is limited, the knowledge of the sages is 
boundless and its potentialities cannot be fathomed. Julien trans- 
lates : "lis s'abandonnent au desordre et ne s'arretent jamais." 
Harlez : "O misere qui n'est point encore a son plus haut term." 
Chalmers : " But alas they will never cease from their madness." 
Strauss: "Die Verfinsterung, oh dass sie noch nicht aufhort ! " 
Legge : ' ' How wide and without end is the range of questions 
(asking to be discussed) ! " 

Williams defines hwang (9), p. 250, by "wild, barren, waste; 
unproductive, deserted ; without restraint, reckless ; . . . blasted ; 
a jungle ; a famine, dearth ; ... to frustrate." We refer cfCi (11), 
"their," not to sages, but (as grammatically it ought to be con- 
strued) to the next preceding noun, which is desolation, and trans- 
late : " This desolation, Oh! it has not yet reached its limit." 

in. 

The word chao (33) means a sign which the tortoise shell gives 
when roasted over a fire for the sake of receiving a favorable omen. 

chapter 21. 
1. 

The word k'ung (1) means " a hole, or hollow." It forms the 
first part of Confucius's name. In the present place, it is explained 
by the interpreters to mean grand on account of vastness. 

The particle zt^V (13), "then, only; is, or will," is frequently 
added to complete the sound of a sentence and need not be trans- 
lated in that case. 

The words hzuang (14), " abstruse," and hu (16), "elusive," 
are difficult to translate. Hzva?tg means ' ' wild, unready, not yet 
done"; and hu " to forget, to disregard," or as an adverb, "un- 
expectedly." Reason is characterised by Lao-Tze as something 
which is not ready-made, but presents itself as an abstruse prob- 



NOTES AND COMMENTS. 2gg 

lem full of difficulties to be worked out ; and the solution is not a 
direct answer, not yes or no. It is too intricate to admit a simple 
statement of its nature. 

That the Tao (as stated in 21-23) has in it images reminds one 
of Plato's ideas. 

chapter 22. 
1. 

There are two forms of ft (10), both of which mean " tattered, 
torn, worn, deteriorated as an old coin." See W. S. D., pp. 675 
and 676. St. Julien and one Japanese edition use the simpler form 
that omits the "kung" (radical 55) underneath. 

This chapter reminds us of Isaiah xl. 4, where we read : 
"Every valley shall be exalted, and every mountain and hill shall 
be made low : and the crooked shall be made straight, and the 
rough places plain;" and also of the makarism that those that 
mourn shall be comforted (Math. v. 4). 

CHAPTER 23. 

I. 

The combination hi yen (1-2), "seldom to speak," is com- 
monly translated " to be taciturn." 

The phrase tsz" jan (3-4) means " in the manner of self," i.e., 
according to one's own nature, or briefly " natural." See Chapter 
17 et alias. 

Shu Chen says : ' ' The words of Tao, though they be few, 
strike home because they are natural. 

11. 

TheTetzugaku Kwan edition replaces the passages " who pur- 
sues his business- with virtue, the one," by "the virtue-man," and 
" who pursues his business with loss, the one," by " the loss-man." 
The whole passage reads as follows : ' ' Therefore who pursues his 
business with reason, the one, the reason-man, is identified with 
reason. The man of loss is identified with loss." 

Whether this is a simplification of the other reading, or vice 
versa, whether the more complete version has been rendered more 
uniform by copyists is an idle question. The sense is the same in 
either case. 

in. 

Julien omits the character lo/i, " to rejoice," in the sentences 
tao yih loh teh chi (5-9), teh yih loh teh chi (12-18), and shih yih 



300 LAO-TZE S TAO-TEH-KING. 

loh teh chi (21-27), which appears in all the other texts at my dis- 
posal, and translates " Celui qui s'identifie au Tao, gagne le Tao," 
etc. It appears that the pronoun chi at the end of these three pas- 
sages must be referred to the preceding nouns, tao, teh, and shih 
which indicates an anteposition of the object. (About the rules of 
inversion see Gabelentz, Anfg., pp. 73-75.) We translate there- 
fore " The Tao, in addition, he enjoys to obtain it," etc., etc. To 
refer chi to the sage, viz., to him who identifies himself with Rea- 
son, virtue, and loss, is grammatically not impossible, but not 
probable. We can understand that Lao-Tze personifies the Tao 
and says that "the Tao enjoys being embraced"; we can even 
allow that he personifies Teh, "Virtue"; but how improbable is a 
personification of "Loss." 

The word shih (21), "loss," is conceived by Julien, Chalmers, 
Strauss, Planckner, and Alexander in the sense of moral deficiency, 
which, however, is not warranted by the Chinese and Japanese in- 
terpretations of the text. Wang Pi says: "The sage endures 
everything and can therefore identify himself with everything," — 
even with loss. 

Chalmers translates "Him who is identified with Tau, (the 
community) of Tau also rejoices to receive." Strauss agrees with 
Chalmers in his construction of the Chinese grammar, but he per- 
sonifies the Tao, saying: " Wer eins wird mit Tao, auch Tao 
freut's ihn zu bekommen." 

chapter 24. 
11. 

The word hing (9), commonly "behavior, elements," etc., is 
in this connexion explained as " the bodily organism ; the system." 

The pronoun chi (13), " them," refers to offal of food and ex- 
crescence in the system (6-9), not directly to the self -approving, 
self -boasting, and self-glorifying man. 

The words $u ch'u (18-19), " ne does n °t stav or dwell," 
mean, the man who has reason, has no use for the self -displaying 
man : he has nothing to do with him. 

chapter 25. 
1. 
Chalmers translates the words 1-4, " There is something cha- 
otic in nature;" Julien: "II est un Etre confus;" Harlez : 
" L'etre etait indiscernable mais complet ; " Strauss: " Es gab 



NOTES AND COMMENTS. 3OI 

ein Wesen unbegreiflich vollkommen. " *The words hw un cKang 
(3-4) belong together ; hzvun means " mixed as is a turbid current 
containing all kinds of ingredients," and ch'dng means "in com- 
pletion." 

11. 
Ming (16) is the proper name, tsz (17) means the title that 
expresses the character. The distinction is thoughtful and sug- 
gestive. 

in. 
CKiang (1), "constrained," may be passive or reflexive, 
'should I be constrained," or "should I endeavor." 

IV. 

Wang (8), "royalty," or " the king," is here apparently used 
in the sense of t'ien-tsz\ " the son of heaven," the guardian of the 
moral order on earth. As such he is the representative of mankind 
in general, and in pointing out the interpretation of the four great 
ones the term zvang, "king," is replaced by jan (v. 1), "man. ' 
That Lao-Tze does not think highly of the sovereign that ruled at 
his time appears from the concluding paragraph of the following 
chapter, where he is called " the master of the ten thousand char- 
iots." 

v. 

The words tsz' jan (12-13), "self-like," which are commonly 
translated by "natural," mean here that "reason follows its own 
nature," i. e., its standard is intrinsic. 

chapter 26. 
1. 
The expression fu li tsz' chung (8-1 1) is a phrase denoting, 
" Not to depart from the baggage- waggon," to maintain a grave and 
composed attitude. Chung means "weighty" or "grave." 

chapter 27. 
1. 
The compound ch'eu ts'eh (14-15), "computing slips," means 
abacus or counting machine. 

11. 
Julien translates the word sih (23) by "double," on the author- 
ity of one of the commentators who explains it by chong, ' ' double. " 
The word sih means (1) the lining of garments; (2) stealthy, or to 



302 lao-tze's tao-teh-king. 

steal; (3) to inherit, etc. We understand the word to mean "the 
inside," or " that which is not at once seen." 

in. 
The word tsz 1 (17) means "capital," "wealth," "treasure," 
"investment," and is used in the same sense as these words are 
used in English. 

chapter 28. 
1. 
Both words, k ( i (i. 10 and 14) and ku (iii. 10 and 14), mean 
'valley" or "river-bed." 

11. 

The unlimited, or zuu chi (22-23), * s tne absolute, i. e., the 
Tao. 

IV. 

The word chi (5) means literally ' ' vessel ;" but as jade becomes 
useful and acquires value only after having been shaped into a 
vessel, chi is directly used in the sense of "useful person." 

Pu san ts'eh zvei ch'i (1-5) may mean, " By scattering sim- 
plicity he makes of himself a vessel of usefulness," but the follow- 
ing sentence where the pronoun chi (9) can have reference only to 
chi (5), "vessel" or "vessels," indicates that the sage makes of 
the people vessels of usefulness." 

CHAPTER 29. 
I. 

T^t- The proposition, "The state is a divine vessel " (15-18), 
means in Aristotelian terms the state is (j)vaei not tiecrei ; or as 
Christian teachers of political economy (such men as Stahl) would 
say, " it is God-created not man-made." Nowadays we should say, 
"The state is of natural growth according to the eternal laws that 
condition the evolution of mankind, and not the product of a social 
contract." (See the author's pamphlet The Nature of the State.) 

chapter 30. 
in. 
The word i (12) which frequently occurs as a finite particle in 
the sense " that is all," " that finishes it," is here used as a verb, 
'it ends," "it ceases," "it is gone." 



NOTES AND COMMENTS. 303 

CHAPTER 31. 
I. 

The word chu (17), "to dwell," " to attend to," "to be satis 
fied with," is frequently used in the sense "to be attached to,' 
"to use," "to employ," " to have dealings with." 

11. 
Chiiln tsz* (1-2), "the master thinker," or "royal philoso- 
pher," is a synonym for holy man. 

in. 
The particle i (25) " therefore," is omitted in some editions. 

IV. 

We have omitted this passage from the translation of the text. 
It reads as follows : 

"In propitious events the left is exalted. In evil events the 
right is exalted. The assistant army-leader sits to the left. The 
superior army-leader sits to the right. This indicates that the po- 
sition of superior power is here as in the arrangement of funeral 
ceremonies. The slaughter of many multitudes of men must be 
deplored with sorrow and lamentation, and the conqueror in a 
battle must be placed according to the funeral ceremonial." 

This whole section, and perhaps also the sections ii. and iii., 
are spurious. Neither is the language Lao-Tze's terse style, nor 
are the words such as were used in his days. The titles "assistant 
army leader," or "adjutant general" and "superior army leader" 
or "chief general " do not occur in any one of the older books and 
belong unquestionably to a later age. It is probable that some 
commentator (probably Wang Pi) wrote the passage in explanation 
of the chapter, and the copyists made the mistake of embodying 
the gloss into the text. 

chapter 32. 
1. 
The word fin (22), " to pay homage, " is denned by Williams, 
"a visitor who comes willingly to pay his respects," " to submit," 
" to acknowledge," " to come under civilising influences." 

11. 

The passage ski chi yiu ming (1-4) presents some difficulties. 
Literally it means "In the beginning, when administering (or ar- 
ranging, governing) [then there is] the having name." Julien 



304 LAO-TZE'S TAO TEH-KING. 

translates : " Des que le tao se fut divise, il eut un nom ; " he ex- 
plains chi as differentiation and interprets the words to mean that 
the Tao began to divide itself. Legge translates, "As soon as it 
proceeds to action, it has a name." Harlez, " Quand (le Tao) 
commenga a former (les £tres) il y eut alors des noms." Strauss: 
" Der da anhebt zu schaffen hat einen Namen." Chalmers leaves 
us in doubt whether this sentence refers to the Tao. He trans- 
lates : " If he should ever begin to regulate things with distinctions 
of names, he would then be getting a name." There seems to be 
no doubt that Tao must be supplied as the subject of the sentence, 
for there is a contrast between the unnameable and the nameable. 
The Tao in itself is unnameable, but it becomes nameable, that is 
to say determinable as the immanent principle of order in concrete 
existences, i. e., the Tao is definite as soon as it is practically ap- 
plied, either in the creation of the world where it appears as cos- 
mic order, or anywhere in logic, arithmetic, mathematics, or any 
possible system of pure reason. The word shi, "at first," "in 
the beginning," is frequently used in the sense of the Hebrew 
bereshith, and the Greek kv apxy, viz., in the beginning of the 
world, but it may also be translated by "at first," " at once," "as 
soon as." The word shi (2), " management," refers mainly to the 
administration of a civilised government, but may mean any kind 
of order. Grammatically it would be not impossible to translate : 
"When in the beginning (1) governments (2) [were instituted], 
there were (3) names [given to the people]. When names (5) in 
addition (6) already (7) existed (8), then (9) in addition (10) [peo- 
ple] would (11) learn (12) where to stop [viz., to refrain their pas- 
sions] (13). Knowing (14) where to stop (15), that is why (16-17) 
there are no (18) dangers" (19), i. e., the people would enjoy 
safety. While this translation would be admissible in any other 
writer, we must consider that zvu ming is a favorite and definite 
expression of Lao Tze's terminology, and the context requires to 
interpret the passage as a continuation of the first paragraph of 
the chapter, which brings out the contrast between (1) the absolute 
Reason, the Tao as it is in itself while it remains nameless, and (2) 
the applied Reason, the immanent principle of rationality, which 
is the formative factor of existence. 

Tai (19) means "danger" or "risk." The phrase $u tai 
(18-19) i s frequently used by Lao-Tze, signifying "a condition of 
safety." The Tao cannot fail or be exhausted, its possibilities are 
unlimited. 



NOTES AND COMMENTS. 305 

CHAPTER 33. 
III. 

Sheu (6), "eternal life," or "longevity," is the first of the five 
happinesses and is never missing in Chinese congratulations. It 
touches the Chinese heart perhaps more deeply than ours. The 
context sufficiently proves that sheu does not mean merely "long 
life," but life eternal, life beyond death. 

chapter 36. 

The word wet, "secret," which occurs in the heading and in 
ii. 3, means originally " a slight shower of rain." It is interpreted 
to denote that w r hich is hazy or hidden as in a mist. Julien, 
Strauss, Legge translate zuei as a verb, " to enlighten or enlighten- 
ment," and ming as its object, i. e., "hiding the light." Chalmers 
translates "secret understanding;" and Harlez, " the understand- 
ing of the mysterious. 

in. 

p*t* We translate zuei ming (3-4), " the secret's explanation." 
The secret is that the tender and weak conquer the hard and the 
strong. The reason is that the tender are growing, while the hard 
have lost the elasticity of life. Therefore the people ought not to 
be made warlike ; for if they are warlike, if they are familiar with 
the use of arms, they will soon perish like fish that are taken out 
of the water. 

Li eft i (9-10), " excellent or sharp tools," always means arms 
or weapons. 

CHAPTER 37. 

II. 

The word ting (17) means "tranquil," "secure," "fixed,' 
"steady," etc. Then "a trance" or "rapture." In Buddhism it 
denotes the " fixed condition of mind," " peace of soul," " a state 
of contemplation." 

CHAPTER 38. 
I. 

" Unvirtue" or $u teh (3-4) is not merely the absence of vir- 
tue but implies the blame of actual immorality. In the same way 
fu siajig, " unblessings " (Chapter 78, ii. 17-18), means not a mere 
absence of bliss but positive curses. 



306 laotze's tao-teh-king. 

This chapter undoubtedly criticises the Confucian method of 
preaching ethical culture without taking into consideration the re- 
ligious emotions. Lao-Tze maintains that genuine virtue does not 
boast of being virtue, and that the show of virtue actually betrays 
a lack of virtue. The paradoxical language in which this idea is 
clothed is characteristic of the old philosopher and will serve to 
elucidate similar expressions of his, especially his maxim of zuu 
zvei as that not-doing by means of which everything can be done. 

According to Confucius the highest virtue is justice which 
doles out rewards to the good and punishments to the bad ; but 
according to Lao-Tze that disposition of heart which meets both 
the good and the bad with the same goodness is alone true virtue 
(see Chapter 49 and 63); for even the superior justice as exercised 
in the imperial courts of the country is full of pretension and self- 
assertion. The same is true of the rules of propriety and ceremo- 
nies which play so important a part in Confucian ethics. 

v. 

Chang (4), W. S. D. t p. 25, is a Chinese measure consisting 
of 10 chHh (grasping hands), which is of about 10 feet, reckoned 
to be 141 English inches. Chang fu (4-5) means " husband" (see 
also W. S. D. t p. 142) in the same sense as/w ajone which other- 
wise means "any distinguished man," or "one who can help." 
Finally, ta changfu (3-5) denotes "the great man of affairs;" or 
"one fit to manage." 

The contrast between heu (8), "solidity," and^to (12), "exter- 
nality" or their covering,, and shih (15) "fruit, " and hwa (19), 
" flower," sufficiently explains that flower is meant in the sense of 
mere show. 

CHAPTER 39. 
V. 

Chi shu ch'e wu ch*e (2-6) means literally, "Let (2) go to 
pieces (3) a carriage (4) it is no [longer] (5) a carriage" (6). Chi 
is a causative auxiliary verb; it means ''to go," "to let go," "to 
let." Shu, as a verb, means "to enumerate"; as a noun, "details 
which are or can be enumerated." 

This chapter contains an idea that is more important than 
may seem at first sight, and may briefly be called the "importance 
of oneness." A carriage is not the sum total of its parts ; its parts 
must be properly combined into a unity in order to make a car- 



NOTES AND COMMENTS. 307 

riage. The same is true of heaven and earth, of spiritual beings, 
of the government, and all other useful institutions. 

0§" It is strange that the same simile of a chariot is used in a 
similar sense in the Milinda fahha (the " Questions of King Mi- 
linda") 1 for proving both the importance of unities and their ab- 
solute non-existence if considered as independent things in them- 
selves, as atmans or ego-entities. The Buddhist sage Nagasena 
says: "My fellow-priests, address me as Nagasena, but this is an 
appellation, for there is no atman [no independent ego-entity] 
here to be found." The King answers : "If there is no ego-entity, 
pray tell me who is it who performs acts, who eats, who drinks, 
who thinks, who keeps the precepts, who commits sins, who ac- 
quires merit . . . ? What, then, is Nagasena ? Is Nagasena the 
hair ? the nails ? the teeth ? the lungs . . . ? The sensation ? the 
perception ? the dispositions? the consciousness ?" . . . When all 
these questions are denied, the King concludes : "I fail to discover 
any Nagasena. Verily now, venerable sir, Nagasena is an empty 
sound. You speak a falsehood, a lie : there is no Nagasena." The 
Buddhist sage now turns the table and asks the King whether he 
came on foot or in his chariot. "I came in a chariot," replies the 
King, whereupon Nagasena asks: "What is the chariot?" enumer- 
ating all its parts. ' ' Is the axle the chariot ? the wheels ? the box ? 
the yoke? the reins?" . . . And when Milinda denies these ques- 
tions, Nagasena repeats the words of the King, only substituting 
"chariot" for "Nagasena"; he says : " Your Majesty, although I 
question you very closely, I fail to discover any chariot. The word 
chariot is an empty sound. Your majesty speak a falsehood, a lie. 
There is no chariot." . . . The king defends himself, saying : "Ven- 
erable sir, I speak no lie ; the word 'chariot ' is but a way of speak- 
ing, a term, an appellation, a name for pole, axle, wheels, chariot- 
box, etc." Then Nagasena draws the conclnsion, that the unity of 
a person is just as real as that of a chariot, and yet there is no per- 
son in itself, no atman, no ego in the absolute sense. 

The problem of unity has also been treated by Plato in a dis- 
cussion of the one and many. For quotations, see in the index of 
Fowett's translation, the references collected sub voce "one." Vol. 
V., p. 479. 

lSee Warren, Buddhism in Translations, pp. 124-133, and Sacred Books of 
the East, Vol. XXXV., pp. 40-44. 



308 laotze's tao-teh-king. 

CHAPTER 41. 
II. 

The term ju (26), " to put to shame, " is a common term in the 
Chinese style of propriety. When we would say, ' ' You have done 
me the honor," they in their overpoliteness use the word ju and 
say, " You have disgraced yourself." 

chapter 42. 
11. 

The Chinese relative su (3), "that which," immediately pre- 
cedes the verb ; we say, "that which is detested by the people," 
while the Chinese say, jdn chz su wu (1-4), "the people's, that 
which is detested." 

0il® The trinity of which Lao-Tze speaks is the y 'in (17), the 
yang (20) and the chH (22), viz., the negative principle, the positive 
principle, and the breath of life or the spirit. In their unity they 
are the Tao. The resemblance which this trinity bears to the 
trinity doctrines in general is no evidence that Taoism has been 
derived from Brahmanism. Nor is it a triple personality. Lao- 
Tze's trinity doctrine is quite abstract and philosophical ; it may 
be based upon older teachings, or it may be his own interpretation 
of the traditional views of the yang and yin, in combination with 
the idea of the ch% all three of which are contained in the Tao as 
the all-comprising Rationality of existence, the divine Logos, the 
highest unifier, the principle of oneness for all thoughts and things. 

©The Chinese trinity, being the duality of 
yang and yin organised into a higher unity un- 
der the harmonious influence of Ck'i, is regarded 
as the source of all existence, and its symbol 
(which is shown in the adjoined illustration) 
possesses a deep religious significance for the 
Chinese heart. 

in. 
The phrase chiao fu (20-21), "a doctrine's father," is ex- 
plained by the great majority of commentators as ' ' the root of a 
doctrine," or its "philosophical foundation." Abel Remusat trans- 
lates, "C'est moi qui suis, a cet egard, le pere de la doctrine" (/. /., 
p. 32). His translation is literally correct, and he either trans- 
lated the words as he found them or followed Teh Ts'ing (commen- 
tator H. of Julien) who is the only one who accepts the literal 



NOTES AND COMMENTS. 309 

meaning of the passage. But he explains fu, "father," as mo-to, 
"the announcer," literally "wooden bell," which is the bell that 
was sounded in announcing the arrival of dignitaries. Morrison 
explains it as the bell that was rung to call the people to service to 
receive instruction. 

chapter 43. 
1. 

Both words chH (6) and chHng (7) mean "to gallop." Two 
synonyms are frequently used to make the idea emphatic, or, if 
the sound of one happens to possess too many meanings, to render 
it unequivocal. 

11. 

This passage appears absurd, but we must consider that non- 
existence is the formal aspect which is conditioned by the Tao. 
The sentence means, "that which has no concrete existence," 
"the immaterial reality," i. e., the laws of formal relations enter 
into the impenetrable. 

CHAPTER 44. 
I. 

Lao-Tze apparently means (words 6-10) that hoarded goods 
invite plunder and thus lead to loss. In our days of an intense 
utilisation of capital we would say that hoarding is in itself a loss. 

chapter 45. 
Nishimura, the Japanese editor of the 7ao- Teh-King regards 
these passages, i. and ii., as poetry, not as a quotation but as written 
by Lao-Tze ; and he undoubtedly follows a good Chinese author- 
ity. The lines sound like verses although the rhymes are very im- 
perfect, at least if we follow the Chinese pronunciation of Wil- 
liams; but it is not impossible that they may have been good 
rhymes according to Lao-Tze's own pronunciation. Legge, too, 
translates them as verses. 

CHAPTER 48. 
II. 

Shi (7) means "business" in the modern sense of the word, 
denoting "business push and manipulation or artful dexterous 
management." (See 8, iii., 15.) Here it means "political push, or 
artifices, diplomacy." 



3IO LAO-TZE S TAO-TEH-KING. 

CHAPTER 49. 
II. 
Legge deems it advisable to change the traditional reading, 
here replacing teh (13), "virtue," by teh, " to obtain, to get," and 
translates " Thus all get good." 

chapter 50. 

0t* Su Cheh says "Nature knows neither life nor death. Its 
going forth we call life, and its coming in we call death." The 
chapter sets forth the idea that there are people who pursue the 
path of life, others who pursue the path of death, and again others 
who are now under the sway of life's attractions and now under 
the doom of death's influence. The sage belongs to none of these 
three classes of men ; he is above life and death, and therefore 
he has no death-place, i. e., he does not belong to the realm of 
death ; which means he is invulnerable, he cannot be touched by 
death. 

1. 

Tn (7) means " a follower" (see W. S. D. t p. 919 ) The same 
phrases " life's followers " and " death's followers " occur a second 
time in Chapter 76, where there is no doubt about the meaning 
Accordingly there is little probability here that we must interpret 
it to mean " ministers of life and of death " in the sense of some 
unknown mythological beings, or death and life-bringing angels. 

Lu-Tze, one of the commentators, interprets the word yiu (9), 
"there are" or "have," in the sense of "and"; accordingly we 
should translate : ' ' Life's followers are thirteen, death's followers 
are thirteen, and the death places (or vulnerable spots) of men in 
their movements are also thirteen." But who are these three times 
thirteen ? The number thirteen does not play any part in Chinese 
philosophy, religion, and folklore. We are told by some that it 
means the 5 senses and the 8 apertures ; by others the 3 souls, 7 
spirits, 1 vital soul (or ch'i ), 1 yin, and 1 yang. But these expla- 
nations are artificial and improbable ! Julien, Harlez, and Strauss 
adopt the interpretation of shi yiu san in the sense of thirteen. 
Chalmers gives the preference to the translation "three in every 
ten," and Legge follows Chalmers. We have adopted the same 
interpretation. Three in ten, being repeated three times, makes 
nine in ten. The tenth in each ten would be the wise, i. e., the 
sage of whom the next sentence declares that he will not be endan- 
gered by rhinoceroses, tigers, or soldiers. 



NOTES AND COMMENTS. 311 

II. 
The word kai (1), originally ' ' a coarse grass used for thatching 
houses," then "a covering," is here a particle meaning "now 
then " or " for." The phrases kai yiieh, " now it is said " (quoted 
by Williams in his S. D., p. 308, first column, line 5) and, as we 
have it here, kai zua?i (1-2), "indeed I hear," are of common oc- 
currence. The word kai must not be confounded with ho (IV. S. 
£>., p. 218) which is the same character only without the radical 
"plants" and means (1) to unite, (2) why not ? intimating an alter- 
native. 

CHAPTER 53. 
I. 

The word ski (12), "assertion," means originally the hoisting 
of a banner; then it means "to give, to do, to use, to arrange." 
it is here used as a contrast to zc/u zuei, " non-assertion." 

Although this passage appears to be very simple, the transla- 
tors differ greatly. Their versions are as follows : 

Julien : " Si j'etais doue de quelque connaissance, je marche- 
rais dans la grande Voie. La seule chose que je craigne, c'est 
d'agir." 

Chalmers : " Would that I were possessed of sufficient knowl- 
edge to walk in the great Tao. Only the administration (of gov- 
ernment) is a fearful responsibility." 

Strauss: "Wenn ich hinreichend erkannt habe, wandle ich 
im grossen Tao ; nur bei der Durchfiihrung ist dies zu fiirchten." 

Legge : " If I were suddenly to become known (and put into 
a position to) conduct (a government) according to the great Tao, 
what I should be most afraid of would be a boastful display." 

Harlez : "Si Ton me chargeait d'une function auxiliaire du 
gouvernement, ayant alors acquis les connaissances necessaires, je 
marcherais dans la grande voie du Tao et je craindrais seulement 
de me repandre au dehors." 

chapter 55. 
The word/tt, "seal," in the heading means originally "Bam- 
boo slips in pairs, made to give one half to each party." Then it 
means "a seal in two pieces which when joined proves its gen- 
uineness by matching." In their sense it is litterally what the 
Greeks called (Jvju/3o?.ov, a "symbol" (from aw, " together, " and 
f$aXkelv t "to throw," i. e., "to piece together"). Finally the word 



312 lao-tze's tao-teh-king. 

acquired the meaning of the impression of a seal, and the warrant 
of genuineness. As a verb it means to testify, to verify. 

i. 

The character tsui (35), which is explained in the Kanghi, 
Vol. 31, p. 1, as "the privates of an infant," is referred to in 
W. S.D., p. 821, sub voce t suen, "shrivelled, diminished." The 
character t suen is, according to the Kanghi, another mode of 
writing tsui. Baby boys before emptying the bladder are fre- 
quently troubled with erections, wich is here misinterpreted as a 
symptom of vigor. 

The character t sing (37) , consisting of "rice" and "pure,' 
denotes (1) cleaned rice, then (2) the essence or best of anything; 
the spirit ; and lastly (3) the germinating principle, or the semen 
of the male. 

chapter 56. 
in. 

The use of 'rh (5, 11, 16, 22, 26) is causative and progressive 
in this passage, which literally means "not can he be obtained 
and then thereby be loved and . . . discarded." Briefly, "he is 
inaccessible to love, enmity, etc." 

chapter 57. 
11. 
Li chH (12-13), "sharp tools, weapons." Li means also "use- 
ful, profitable." Legge interprets li in the sense of "use" and 
translates "the more implements to add to their profit that the 
people have, the greater disorder is there in the state and the clan.' 

chapter 58. 
1. 
Chi (32), originally the gable of a roof, means "the extreme 
the utmost, the final outcome." Here it means " the catastrophe.' 
Chi (32), " the extreme," must not be confounded with chH (42, i. 
22) " the vital principle or breath of life." (See the author's " Chi- 
nese Philosophy," No. 30 of the " Religion of Science Library,' 
p. 24 ; or The Monist, Vol. VI., No. 2, p. 211 £f.) Lao-Tze regards 
chH as the third element in the Trinity, which shapes all things. 
See Chapter 42. 

chapter 59. 

11. 
According to the commentators, kivo chi mu (18-20), "the 
mother of the country," is moderation. 



NOTES AND COMMENTS. 313 

CHAPTER 60. 
II. 

Julien reads kzvei (7), "ghosts," where the texts at my dis- 
posal read sha?i, " gods." See the words 16 and 22. 

70S" This is a strange chapter as it speaks of ghosts and gods, 
who otherwise seem to find no room in the philosophy of Lao-Tze. 
Perhaps Lao-Tze simply assures his followers that so long as the 
government follows the great Tao, there is no need of fearing either 
ghosts or gods. But when grievous wrongs are done, superstitions 
appear and ghost-stories originate, the gods are said to curse the 
people, while the sages utter prophecies of ill omen and lamenta- 
tion. 

chapter 61. 
11. 

Some commentators understand ts'ii (29) here as passive, ■ ■ a 
small country by lowering itself to a great country is taken by the 
great country. But is this interpretation tenable ? If great coun- 
tries take small countries by stooping, and small countries are con- 
quered by stooping, where is Lao-Tze's lesson about humility ? 

^^ States in a federative empire, such as was the Chinese em- 
pire in the days of Lao-Tze, grow powerful when they serve the 
common interests of the whole nation. It would be as impossible 
for great rivers to flow in high mountains as for great states not to be 
subservient to the universal needs of the people. Streams become 
naturally great when they flow in the lowlands where they will re- 
ceive all the other rivers as tributaries. The largest states are 
not always the greatest states. A state acquires and retains the 
leadership not by oppressing the other states, but by humbly serv- 
ing them, by flowing lower than they. This truth has been preached 
by Christ when he said: " Whosoever will be great among you, 
let him be your minister ; and whosoever will be chief among you, 
let him be your servant." An instance in the history of China that 
illustrates Lao-Tze's doctrine, which at first sight appears as para- 
doxical as all his other teachings, is the ascendancy of the House 
of Cho, which under the humble but courageous Wu Wang suc- 
ceeded the Shang Dynasty, whose last emperor, Chow Sin (f 1122 
B. C.) received the posthumous title Show, the abandoned tyrant. 
Other instances in history are the rise of Athens in Greece and of 
Prussia in Germany. Athens's ascendancy began when, in patriotic 



314 lao-tze's tao-teh-king. 

self-sacrifice, it served the cause of Greece, viz., of all the Greek 
states ; and its decay sets in with the oppressions of the Athenian 
confederates, i. e. , when Athens ceased to serve and began to use 
the resources of the Ionian confederacy for its own home interests. 

Some commentators who find a contradiction in the passage 
that even the smaller states can conquer the great states by stoop- 
ing (viz., by serving the interests of the whole empire) translate 
the second kzvo (in ii. 31) not as the first kzvo (in ii. 17) by " they 
conquer," but by the passive form "they are conquered." It is 
not probable that Lao-Tze should have used in the same chapter 
and in the same passage one and the same word in exactly the op- 
posite sense. 

in. 

This passage reads literally: " The one is low (i. e., he stoops) 
to conquer, the other is low and conquers." Chalmers and Harlez 
accept this to be the sense of the passage. There is no reason, 
when the chapter is viewed in the light in which we interpret it, to 
put another meaning into the sentence. Julien translates : " C'est 
pourquoi les uns s'abaissent pour recevoir, les autres s'abaissent 
pour &tre recus." He follows Sin-Kie-Fou who says that i ts'ii 
(4-5) "to conquer," and 'rh ts'ii (8-9) " to be conquered." Strauss 
follows Julien. Legge interprets the former ts'ii in the sense of 
gaining power, the latter in the sense of gaining adherents. He 
translates: " In the one case the abasement leads to gaining ad- 
herents, in the other case to procuring favor." This implies a con- 
trast between "gaining adherents" and "gaining favor,' which if 
it had been intended would have been expressed by different words. 
The contrast lies in the words hia i (3-4) and hia "rh (7-8), which 
means "it is low through," or "for the purpose of," and "it is 
low and," etc. 

chapter 62. 

IV. 

Kung (3) means "clasping the hands over the breast, or hold- 
ing reverently with both hands ; bowing." 

When speaking to the emperor, imperial ministers of China 
hold a large jade tablet before their mouths lest their breath should 
touch the son of heaven. Thus the phrase " holding in both arms 
for screening " means being an imperial minister. Professor Legge's 
translation of this passage is hardly tenable. 



NOTES AND COMMENTS. 315 

V. 

The word che (8), "that or the one," changes the whole pre- 
ceding sentence into a noun. In a literal English translation we 
should change the order of the words and read : "What (9) indeed 
(10) is the where- (3) for [viz., the reason] of (2) the ancients (1) 
that (8) they esteemed (5) this (6) reason (7)." 

In the place of yueh (12), "say," Julien reads jeh, "day" 
[W. S. D., p. 293), and translates, "without seeking it the whole 
day." 

chapter 63. 
1. 

Julien interprets the words ta siao to shao (10-13) as nouns, 
" the great, the small, the much, the little," and supplies the words 
" are the same to the sage." 

CHAPTER 64 
I. 

Julien reads fang-, " arrest," where we read wU (18), " to do, 
to manage," and translates "Arretez le mal avant qu'il n'existe." 

Hojbao chi mu (28-31) means ' ' a tree which is so stout that it 
can only be embraced with both arms. Ho means ' ' together, in 
union, a pair, " £ao means "to embrace, to hold, to grasp." 

Tsu hia (50-51), "the underpart of the foot," means "the 
space underneath the foot, or a foot measure. 

in. 
The word/w (17), "he returns to," is conceived by Julien to 
mean " he opposes," and kzvo (22) as " transgression." He trans- 
lates the passage " il se preserve des fautes des autres hommes." 

chapter 65. 
11. 
Ctiii shih (29-30 and 33-34), "standard, or model," is a com- 
pound of which both parts mean pattern. CKii originally signifies 
a peculiarly graceful tree, and shih is a form or rule set up for 
imitation. The ch'ie-tree was planted upon the grave of Con- 
fucius in honor of the great teacher whom the Chinese as a na- 
tion, represented by both the government and the schools, officially 
worship as their highest ideal of propriety and morality. 



316 lao-tze's tao-teh-king. 

hi. 

Julien reads the last sentence Ki nai chita shun, omitting yil 
(13), "to," and adding at the beginning of the sentence yan heu : 
"afterwards" (see W. S. D., pp. 285 and 175), viz., " apres qu'on 
a acquis cette vertu." The word shun means " to follow, to be a 
disciple, to obey." The interpretation followership, in the sense of 
recognition, seems both probable and appropriate. Julien explains 
the word as submission, which of course the word means in the 
above sense, and believes the passage means that it will make peo- 
ple submissive, which will bring about a general peace. Accord 
ingly he translates the sentence : " Par elle on parvient a procurer 
une paix generale. " 

chapter 66. 
1. 
The word che (10), "the ones," here again, as usually, sums 
up the whole sentence and changes it into a noun. 

chapter 67. 
1. 

^t' This passage is difficult because the sense remains doubt- 
ful. Some commentators make a stop between ta (6), " great, ' ' and 
sz* (7), "resemble," others construe ta as an adverb, "greatly," 
belonging to sz\ "resemble." According to the former view we 
should translate : "In the world all say, I greatly resemble the un- 
likely; " according to the latter : "In the world all call me great ; 
[but] I resemble the unlikely." The latter does not seem to agree 
with Lao-Tze's modesty ; but if we consider that Confucius un- 
dertook a long journey to see the philosopher of Cho, we must con- 
clude that he was indeed famous all over China, and the present 
proposition may be a mere statement of fact. Lao-Tze may have 
heard the people call him great until he grew sick of it and resented 
it by calling attention to his awkwardness. We must bear in mind 
that while Lao-Tze was modest and unassuming, he was at the 
same time conscious of the grandeur of the Tao which he repre- 
sented in his philosophising. Therefore we interpret ngo (5), "I 
or me," in the sense of " I as a philosopher," or briefly "my phi- 
losophy, my Tao." 

The word siao (9) means literally " to resemble, to be like ; " 
and^z* siao accordingly means " the unlike." Following Su-Ch&h 
(or, as the French sinologue spells his name, Sou-tseu-yeou) Julien 



NOTES AND COMMENTS. 317 

transliterates the word by ' ' non-semblable, c'est a dire different 
des etres, des creatures"; but in the text he translates it "stupid." 
As in English, the words "likely" and "unlikely" possess the 
sense which according to the context the Chinese words siao and 
£u siao must have, we have retained this most literal translation 
in the text. 

Wang Pi reads tao between ngo (5) and ta (6), an addition 
which naturally suggested itself. The Ho Shang Kung text reads 
simply ngo. Julien places a period after ta (6), "great." 

11. 

0lt In the first sentence of the chapter the text reads unequiv- 
ocally ngo (i. 5), " I, me, or mine," but in the second sentence the 
text reads chi (ii. 12), "he, him, or his," etc., which is rarely, and 
only under exceptional conditions, used as a pronoun for the first 
person. This is the reason why it seemed more appropriate to 
change the subject. While the first sentence starts with a state- 
ment made personally by Lao-Tze of himself, he at once general- 
ises the idea and continues in the third person. 

The position of the subject after the predicate is unusual, per- 
haps for the purpose of emphasising the word si (13), "medioc- 
rity," 

in. 

^^* The word £ao (5), "treasure," means here moral char- 
acter and we might translate the title by " the three virtues which 
constitute a man's worth." 

chapter 68. 
1. 
Shi or sz 1 (3) means now " a literary man," but in early times 
it meant "a warrior," "a military leader," "a general," in which 
sense it is also used in the Chinese chess for the figures that repre- 
sent tsiang, our bishops, or the two advisers of the general, our 
king. See Williams, The Middle Kingdoin, I., pp. 827-828. 

chapter 69. 
1. 
Plaenckner explains host as aggressor and guest as one who 
takes the defence. 

Plaenckner ridicules Julien for making a coward of Lao-Tze 
and construes the sentence as follows : " I do not think of allowing 



318 lao-tze's tao-teh-king. 

myself to be thrown back a whole foot if I have gained an inch." 
Plaenckner may be a better soldier than Stanislas Julien, but the 
French professor probably understands Lao-Tze better than the 
German baron. 

ii. 

Hing zuu hing (3-5), "proceeding without proceeding," is 
analogous to tvei zvuivei, "acting non-action." It is difficult to 
understand how other translators could miss the sense which is 
quite clear. Julien translates : " C'est ce qui s'appelle n'avoir pas 
de rang a suivre," and Legge translates "Marshalling the ranks 
where there are no ranks." 

30^ By £ao (26), " treasure," Lao-Tze means, as indicated in 
Chapter 67, " moral worth"; and a man's moral worth is consti- 
tuted first of compassion ; hence it is said in the next paragraph, 
that of two armies the tenderer one will conquer, because its moral 
worth is superior to the other one. 

in. 
K'ang jiing (2-3) means "well-matched," i. e., equal in phys- 
ical strength. 

chapter 70. 
11. 

^" Lao-Tze speaks of the Tao as tsung (11), "ancestor," 
and chiun (14), "master," meaning that it is the origin and ulti- 
mate authority of his words and deeds. How easily abstract ideas 
are personified ! If Lao-Tze, who otherwise is so explicit in his 
views of the abstract nature of Reason, personifies the Tao, how 
natural does it appear to be that the idea of God has been personi- 
fied among Jews and Christians. 

The problem of the idea of God lies at the bottom of all the 
difficulties which at the present day render religious dogmas objec- 
tionable to those who are trained in the school of science. In the 
face of the fact that the laws of nature are eternal and uncreated 
— a truth which is universally accepted by all scientists and phi- 
losophers of any standing, we can no longer maintain the old view 
that God is an individual mind, a huge ego-consciousness, a per- 
sonal being who thinks in syllogisms as we do and arrives at deci- 
sions after having taken counsel in his thoughts. If the old an- 
thropotheism alone be the allowable definition of God, the spirit 
of science must frankly be regarded as atheistic. But is God truly 



NOTES AND COMMENTS. 319 

an individual being ? We grant that the nature of God must be 
recognised in his works. God, in a certain sense, must be like his 
creatures ; but certainly he is not like his creatures by being a 
creature himself, i. e., he can be a concrete, limited being that is 
only here and not there, that thinks and wills different things at 
different times. If he were an individual being, he would not be 
God. If he were concrete, he could not be the allhood, the omni- 
presence, the universality, the eternity of existence. God has nat- 
urally been represented as a man, as a king, as a father ; but he is 
not a human being, not a monarch, not a parent in a literal sense. 
All these terms are figures of speech, parables, symbols. On the 
other hand God is not an indefinite generality. He is not concrete, 
but he is definite. He is that which determines all definiteness in 
the word. He is the character of the cosmic order with its eternal 
laws. Thus he is distinct from nature and yet in nature. He is 
supernatural, because the eternal laws are applicable not only to 
this actual world, but to any possible world. This view which is 
the old theism purified of its anthropomorphism, may be called 
nomotheism, as it identifies God with the eternal and immutable 
vdjLiog, the norm of both rationality and existence, of thinking and 
being, avoids the errors of both the old deism and the old panthe- 
ism ; it is radical in its admissions to the most radical free thought 
and at the same time conservative in explaining the significance of 
the traditional dogmas. 

in. 

Wool is worn by the common people. The rich, in China, 
dress in silk. 

chapter 71. 

1. 

7p£t* Ping (8), " malady," is in this chapter used in two senses 

which in Chinese almost correspond to a similar use of "sick" in 

English, but the Chinese mean by "being sick of a thing" being 

grieved at it, rather than loathing it. 

chapter 72. 
Wei (4), "the awe-inspiring," or "the authoritative," is a 
common term to denote majesty. The commentator Tsiao-Hong 
(as quoted by Julien) says that zvei, "majesty," and its homophone 
zvei, "fear," were interchangeably used. Compare also the K'ang- 
hi on the subject. 



320 lao-tze's tao-teh-king. 

CHAPTER 73. 
IV. 

The character cJCen (19), "slow," "lenient," "patient," is 
missing in Williams's Syllabic Dictionary. It is found in the 
Kanghi, Vol. XXVII., p. r>2b. 

v. 
This passage reminds us of the Greek proverb bipe &eo)v oMovol 
uvXol, aleovoL de lenrd. (Sextus Empiricus, adv. math., ed. Bekker 
p. 665.) Friedrich von Logau utilised the idea in a Sinngedicht . 

11 Gottes Miihlen mahlen langsam, 
Mahlen aber trefflich klein. 
Ob aus Langmuth er sich saumet, 
Bringt mit ScharP er alles ein." 

Logau's lines were translated by Longfellow : 

" Though the mills of God grind slowly 
Yet they grind exceeding small. 
Though with patience he stands waiting, 
With exactness grinds he all." 

CHAPTER 74. 

Sie Hoei, in comment on this passage, tells the following inci- 
dent, which is reported by St. Julien, pp. 276-277 : 

" L'empereur Thai-tsou-hoang-ti (fondateur de la dynastie des 
Ming, qui monta sur le trone en 1368) s'exprime ainsi dans sa pre- 
face sur le Tao-te-king : Depuis le commencement de mon regne, 
je n'avais pas encore appris a connaitre la voie (la regie de con- 
duite) des sages rois de l'antiquite. J'interrogeai la-dessus les 
hommes, et tous pretendirent me la montrer. Un jour que j'es- 
sayais de parcourir une multitude de livres, je rencontrai le Tao- 
te-king. J'en trouvai le style simple et les pensees profondes. Au 
bout de quelque temps je tombai sur ce passage du texte : 'Lors- 
que le peuple ne craint pas la mort, comment l'effrayer par la me- 
nace de la mort ? ' 

"A cette epoque-la l'empire ne faisait que commencer a se 
pacifier ; le peuple etait obstine (dans le mal) et les magistrats 
etaient corrompus. Quoique chaque matin dix hommes fussent 
executes sur la place publique, le soir il y en avait cent autres qui 
commettaient les memes crimes. Cela ne justifiait-il pas la pensee 
de Lao-tseu ? Des ce moment je cessai d infliger la peine capitale ; 
je me contentai d'emprisonner les coupables et de leur imposer des 



NOTES AND COMMENTS. 321 

corvees. En moins d'un an mon cceur fut soulage Je reconnus 
alors que ce livre est la racine parfaite de toutes choses, le maitre 
snblime des rois et le tresor inestimable des peuples ! " 

i. 

CKi (19), "extraordinary," "unusual," "innovations," means 
here revolution. 

chapter 76. 
in. 

Kung (11) means literally "altogether" [W. S. D., p. 464) and 
maybe translated (as the German alle) by "it is gone," " finished,' 
or "doomed." It is difficult to say how Legge can translate the 
tree "will fill the outstretched arms (and thereby invites the fel- 
ler"). Did he perhaps read kmig, the homophonous compound 
of radical 32 with kung, "all," which means "to hold or take 
with both hands" (see W. S. D., p. 463; see also Chapter 62, 
iv. 3), or did he try to interpret the latter by the former ? 

chapter 77. 
1. 
7J£&* While the first sentence is almost literally like Christ's 
doctrine, "Whosoever shall exalt himself shall be abased," the sec- 
ond sentence is the reverse of the New Testament teaching, that, 
"Whoever hath, to him shall be given, and he shall have abund- 
ance ; but whosoever hath not, from him shall be taken away even 
that he hath." (Math. 13, 12.) 

iv. 
Hien (18), "virtue," "talent," "excellence"; taking the next 
rank to shang, "holiness," or " saintliness " of the sage. See W. 
S. £>., p. 197. 

CHAPTER 78. 



These remarkable verses are perhaps an echo of the le- 
gend of Ti Shun, which are recorded in the Shu-King, Book II. 
(S. B. of the £., Vol. III., p. 54), where we read : "In the early 
time of the Ti when he was living by mount Li, he went into the 
fields and daily cried with tears to compassionate heaven and to his 
parents, taking to himself all guilt and charging himself with the 
wickedness" — viz., of all. 



322 lao-tze's tao-teh-king. 

She ts'ih (11-12) is the official grain-sacrifice annually offered 
as a Thanksgiving. She originally means " the gods of the earth," 
then the altar of a tutelary god (see W. S. D. t p. 748), and tsHh 
means " millet," which is one of the commonest cereals in China. 
(W. S. £>., p. 987.) 

CHAPTER 79. 
I. 

3^§** Contracts were written on two bamboo slips which fitted 
together, the left one containing the debit or obligations, the right 
one containing the credit or dues. 

The word cKeh (31) means now (see W. S. D. t p. 42) "pene- 
trating," "perspicacious"; but during the Cho dynasty it meant 
1 a tithe " or anything that can be taken with the assistance of the 
bailiff. 

CHAPTER 80. 

^§ a * Plaenckner construes shi yiu (5-6), "let there be . . . ," 
rh (12) pu (13), "but . . . not," in the sense "If they had, . . . 
they would not." He interprets the chapter to mean : " In a small 
country there are always a few people who, if they had the wealth 
of princes, would not use it ; if they had ships, they would not 
be able to steer them ; if science returned, they would be satisfied 
with knotted cords. They are satisfied with eating and drinking, 
etc. . . . Indeed there are neighbors who never take notice of each 
other, etc." If philological considerations permit this construction, 
it becomes highly improbable for internal reasons. Herr von 
Plaenckner translates as he, a child of the nineteenth century, 
would have Lao-Tze think and write ; but he forgets that Lao-Tze 
had as strong a belief in the pristine innocence and virtuous sim- 
plicity of man as our grandfathers had in the story of the Garden 
of Eden, and believes that the pristine goodness and happiness 
could have been preserved if but the pristine simplicity of life had 
been retained. 

1. 

Shih (7), composed of man and ten, means " a file of ten sol- 
diers"; and shih ch'dng- " 3. corporal," "a decurion." (See W. 
S. £>., p. 768.) In the same way foh (8), composed of man and 
hundred, means (1) a hundred men, then (2) the leader of a hundred 
men, or a centurio. (See W. S. £>., p. 707.) Stanislas Julien 
reads in place of jboh its homophone j>oh which is composed of man 
and white and means "a father's eldest brother," "a senior, " "a 



NOTES AND COMMENTS. 



323 



man of rank," " a chief." Judging from his translation it appears 
that Strauss adopts the same reading. 

^t* The method of writing with knotted cords (chieh shing, 
42-43) is very ancient and must have been common to all the races 
of the world at an early period of civilisation. It is mentioned in 
Herodotus that the Persian king handed a thong with sixty knots, 
to be used as a calendar for 
two months, to the Ionians 
whom he appointed guar- 
dians of a bridge over the 
Danube. The South Sea 
Islanders keep their records 
with the assistance of knot- 
ted Pandanus leaves and 
cocoanut fibres, which also 
serve the purpose of divina- 
tion. Ratzel mentions in his 
History of Mankind, I., p. 
199, that chiefs use them for 
memoranda to assist their 
memory and wear them 
round their neck. The same 
method of writing has been 
developed among the Peru- 
vians of South America to a 
considerable extent where 
such records of knotted cords are called quipu. There are a great 
number of Peruvian quipu extant, but the key to their significance 
is lost. We only know that various colors of the threads were 
employed to denote various tribes, and also various commodities 
which had to be delivered as tribute. As numbers the knots de- 
noted units or tens according to the position of the cord. Nor can 
there be any doubt about it that peculiar twists had their special 
significance. 




Quipu or Knotted Cords from Peru. 



INDEX 



This index, while serviceable for general purposes, is intended 
to be of special assistance to readers who intend to study the orig- 
inal text. It will be noticed that the Tao-Teh-King is rich in 
synonyms of Lao-Tze's favorite ideas. There are 6 ways of ex- 
pressing the idea of life everlasting (see Immortality), 9 for peace 
of soul (see Rest), 4 for child, 4 for emptiness, 5 for returning or 
going home, 5 for simplicity, 3 for purity, 3 for form, and 4 for 
that delicate suppleness which is a symptom of growth and vitality, 
causing the weak to conquer the strong. 



INDEX. 



[The figures in parentheses indicate the chapter, section, and 
place of the Chinese words ; while all the other figures refer to the 
pages of the present edition.] 



Absolute, in, 302. 

= $i£lsS 2vu chi, lit. "without 

limit" (28, ii. 22-23), 190. 
Abundance, 135, 136. 

= 'fiifeyu y u (77. I 17-18, 

etc.), 267, 268. 
Acquires, he, by giving, 138. 
Act but not to strive, 138. 
= Pi ffil/F ^ zue'i y rh $u 

chang (81, ii. 30-33), 274. 
Adrift, 107. 
Agnosticism, 292. 
Ahura Mazda, 10. 
Alexander, G. G., 45, 300. 
Ancestor, 16, 133, 285, 318. 
= tjz tsung (70, ii. 11), 259; 

the Tao as the, 16, (4, i. 15) 

153, translated "father," 99. 
Angelus Silesius, 25. 
Apostle, 21. 
Archfather, 16. (Cf. "father 

of the ten thousand things," 

99) 

Aristotelian, 302. 
Athens, 313. 
Atman, 307. 



Attachment (literally residing 
in, or dwelling on), 100, 109, 
113, 136. (Cf. "calmly he 
sits." 

= M cKu (8, ii. 1, translated 
"dwells in"; 24, ii. 19; 31, 
i. 17, translated "does [not] 
rely on"; 77, iv. 13, trans- 
lated "does [not] linger 
upon"), 157, 183, 195, 269. 

Augustine, St., 295. 

Author of all transformations, 
the Tao as the, 16. 

Babe. (See "child.") 

Backbone, 98, 285. (Cf. 
"bone.") 

Bad, 121. In Chinese: "not- 
good" (49, ii. 6-7), 222. 

Badness, 98. In Chinese : "not- 
goodness" (2, ii. 8-9), 149. 

Baggage waggon, 119, 301. 

= |§ 1JI tss? chung (26, ii. 10- 
11), 186. 

Beauty, 97. 

= H met (2, i. 5, 8), 149. 



328 



lao-tze's tao-teh-king. 



Beginning, 113. 

Bellows, 99. 

~ §8 Hf foyoh (5, iii. 7-8) 154. 

Benevolence, 99, 116. 

= fT jan (5, i. 4, etc.; 38, i. 
35, etc.), 153, 154, 206, 207. 

Bible, 21. 

Bodhi, aj^, 10. 

Bodiless, 103. (Cf. "incorpo- 
real" and "immaterial.") 

= f§!j[ 2x///(i4, i. 21), 165. 

Body, 102, 105. 

= % shdn (13, i. 9, etc.; 16, 
iii. 20), 163, 164, 171. 

Bone (kuh, 3, ii. 18), 152; trans- 
lated ' ' backbone," 98. 

Bose, Du, Rev. Hampden C, 

40, 4i. 

Bow, 135. 

= ^j kung (77, i. 7), 267. 

Brahm, Tao and, 8. 

Brahmanism, 308. 

Breath, 119. 

= M> Mentioned three times in 
the Chinese text : (S. M. Ch. , 
vii. 5 ; 10, i. 10 ; 42, i. 22), 
143, 159, 214 ; translated 
"airs," 95; "vitality," 101; 
and "breath of life," 119. 

Buddha, 3, 7, 278 ; and Lao- 
Tze, 39. 



Calm. (See "rest.") 
Calmly he sits, no. 
Candlin, Rev. George T., 46, 48, 
Canon (King), 38, 281. 
Capital, in. 
Carpenter, 134. 

= |j£ tsiang (74, i. 45, etc.), 
264. 



Carriage, 117, 306. (See "char- 
iot.") 

Causa sui, Spinoza's, 12. 

Celebrations, 124. 

= i§ 9E tse* sz % (54, ii. 3-4), 
230. 

Chalmers, 44, 45, 293, 298, 300, 

3<M> 305. 3io. 3". 3i4- 

Change, 126. 

Chang-Liang, 39. 

Chariot, 117, 306-307. 

= IJI ch'e (39, v. 4, etc.), 211. 
In another place (n, i. n) 
this same word is translated 
"wheel," 101. 

Chariots, ten thousand, no. 

Chen-Tsai (i.e., True Ruler), 16. 

Chih, the extreme. (Cf. "per- 
fection.") 

Ch'i (also transcribed Chih), the 
robber, 22, 36, 37, 308, 312. 

Ch'i, the vital principle ; also 
transcribed hH. (See breath. ) 

Chief vessels, 131. 

Child, has several Chinese 
equivalents : 

= f^"? chHh tsz % (55, i. 7-8), 
232, 312; translated "little 
child," 124. 

= ^ hat (20, iii. 39 ; 49. iii. 
24), 175, 228. In English: 
106, 122. 

= ^P tsz' (52, i. 17, etc.), 227. 
In English : 123. 

= §§l 5£ ying 'rh (10, i. 14-15; 
20, iii. 35-36 ; 28, i. 22-23), 
I 59» ^TS* I 9° '> translated 
" [become like a] little 
child," 101 ; "a babe [that 
does not yet smile]," 106; "a 
child's estate," in. 



INDEX. 



329 



Children, treats as (hat), 122, 

223, 
Cho, 95. 

Chords, knotted, 137, 323. 
Christ, 3, 7, 15, 313. 
Ch'ii-Jhren, 4, 95. 
Chwang-Tze, 7, 12-16, 19, 22, 

27. 36, 37. 38. 

Classic {King), 38, 281. 

Clear. (See "pure.") 

Colorless, 103. 

= ^ i (14, i. 7), 165. 

Commoners, 117. 

Compassion, 131, 132. 

= ^ ts'z' (60, iii. 12, etc.), 
254» 255. 

Completeth, it, 136. 

= Wi $u (77, ii. 8), 268. 

Completion, 104. (See "perfec- 
tion." 

Confucius, 34, 35-38, 95, 96, 
279, 280, 298, 306, 315, 316. 

Contentment (sufficiency), 120, 
121. (See "Rest.") 

= <SL tsu (44, iii. 2 ; 46, ii. 13, 
etc.), 217, 219. 

Cosmic order (literally "admin- 
istration "), 113. 

= ffr] chi (32, ii. 2), 198. 

Cosmos, 282. 

Crafty, the, 98. 

= %U$£ chi che (3, v. 10-11), 
152; translated "one who 
knows," 114, 125; (33, i. 6-7; 
56. i. 1-2), 199, 234 ; trans- 
lated "the wise," 138; (81, 
i. 17-18), 274. 

Curse, 136. 

== ^P $$ i> u siang, lit. " un- 
bliss " (78, ii. 17-18), 270. 



Danger, implies no, 105, 113, 
120, 123. (Cf. "immortal- 
ity.") 

Death, 122, 134. 

Death-place, 310. 

Deeds, 133. 

Deficient corresponds to two 
Chinese terms : 

= jB| ch'iit lit. "crooked" (22, 
i. 1 ; iv. 5), 178, 180. In 
English: 108. 

== Jfi & j?u tsu t literally ' ' not 
enough" (77, i. 22-23, etc.), 
268. In English : 136. 

Delicate, 135, 136. (See 
"weak.") 

Depleteth those who have abun- 
dance, 135. 

Depth not obscure, 103. 

Desire, 106; moderation of , 120. 

= W\ yu (19, ii. 21 ; 46, head- 
ing), 174, 218. 

Desireless, 97, 98, 114, 126. 

== $& Wl zvu y il ( x i iii- 41 3. v - 
7; 34. ii. 15-16; 57, ii. 27- 
28), 148, 152, 200, 237. 

Dignity (see ' ' baggage-wag- 
gon "), 46, no, 301. 

Disgrace, 102. (See also "hu- 
miliation.") 

= @ jn (13, i. 2, etc.), 163. 

Divine vessel, 112. (See"vessel." 

= 1$ 0! shdn chH (29, i. 17- 
18), 192. 

Douglas, Robert K., 4, 5, 7, 8, 
39 footnote. 

Dreadful, 133. 

= j^ zvei (72, i. 4), 260. 

Duration, 120. 

Eckhart, Master, 24, 



33° 



lao-tze's tao-teh-king. 



Economy, 131. 

= f§t chien (67, iii. 15, etc.), 

254. 255- 
Editions of the Tao-Teh-King, 

42. 
Eitel, Ernest John, 45. 
Elixir of life, 39, 290. 
Empire. (See "world," t'ien 

hia. ) 
Empty, has several Chinese 

equivalents : 
= )k hu (3, iv. 7; 5, iv. i), 

151, 154; translated "he 
empties," 98 ; and "empty," 
99. 

= ify ch'ung (4, i, 2 ; 45, i. 12), 

152, 218. In English : 99, 
120. 

= %M kzvang (15, ii. 40), 168. 

In English : 104. 
= §=g* zua (22, i. 7), 179. In 

English : 108. 
Enlightened (Enlightenment), 

104, in, 114, 115, 123, 125. 
= 59 ming (16, ii. 16; 23, ii. 

15; 27, ii. 24; 33, i. 8; 36, 

ii. 4; 52, iii. 15 ; 55, ii. 8), 

170, 179, 188, 199, 203, 228, 

233- 
Er, Lao-Tze's proper name, 3, 

8,95 = 
Essence (spirit), 107, 
= $f tsing (21, i. 38, etc.), 178. 
Eternal, 104, 125. 
= ffich'ang (16, ii. 12, etc.; 

55, ii. 4), 170, 233. 
Eternal Reason, 97. 
= & Wl ch'ang tao (1, i. 5- 

6), 147. 
Evil, 104. (Cf. "bad.") 
= £?) hzung, (16, ii. 22), 170. 



Executioner, 134. 

= p] i£ ^ sz' sha chi (74, i. 
31-33, etc.), 264. 

Extreme, the. (See "perfec- 
tion," and "absolute.") 

External, 116. 

— IS fo (38, v. 12), 207. 

Faith, 105, 109, 116, 122. 

= fp sin (17, ii. 2, etc.; 23, iii. 

28, etc.; 38, iv. 5; 49, iv. 15, 

etc.), 171, 182, 207, 222. 
Father of the ten thousand 

things, 99, 
== f*I 1$] *Z, *FC zvan zvuh chi 

tsung (4, i. 12-15), 152-153. 
Favor, 102. 
= fS ch'ung (13, i. 1, etc.), 

163. 
Feast, 106. 
= -fc £}£ ta lao, (20, iii. 7-8), 

175- 

Feeble, 129. 

Filial devotion, 106. 

Fish (yu), 115; (sien), 127. 

= ^ sien (60, i. 7), 241. 

= fk yu (36, iii. 1), 203. 

Flower, 116. 

= f§| hzva (38, iv. 19, etc.), 
207, 208. 

Forever and aye, 100. (Cf. "im- 
mortality.") 

Form, has several Chinese 
equivalents : 

= }j^ chzvang (14, iv. 15, etc.), 
166. In English : 103. 

= ^ yung (21, i. 4), 177. In 
connexion with k f ung teh chi 
translated "vast virtue's 
form," 107. 

= |ji siang (35, i. 3 ; 41, ii. 



INDEX. 



331 



53), 201, 213. In combination 
with ta translated ' ' Great 
Form," 114, 119. (See also 
ii, 292, 296.) 

Foundation, 119. 

= 3£ f u > lit- "father" (42, iii. 
21), 215; meaning here the 
[doctrine's] father-hood, viz. , 
its philosophical foundation, 
119. 

Force, 118. (See "function.") 

Forces, 122. 

Fourth Gospel, 13. 

Function, 99, ioi, 132. 

= ffl yung (5, heading; 11, 
heading, i. 13, etc., here 
translated "utility"; 40, 
heading, i. 10, here trans- 
lated "force" ; 45, i. 6 and 
14, here translated "work"; 

69, heading), 153, 160, 161, 
211, 218, 257. 

Gabelentz, 43, 300. 

Gem (jewel), 101, 118, 133. 

= 3l yuh (9, ii. 2; 39, iv. 12; 

70, iii. 15), 158, 211, 259. 
Genuine, 107, 124. 

= ji} chart (21, i. 42, here 
translated "pure"; 54, ii. 
14), 178, 230. 

Ghost, 127. 

== fy kzvei (60, ii. 7, etc.), 241. 

Giving, by, he acquires, 138. 

God, Tao prior to, 13 ; Philo's 
conception of , 21; the Bible 
on, 21 ; Tao and, 16, 285, 
286. (See "Lord," "father." 
"Ancestor, " and "mother.") 

Goodness, 98, 100, in, 121, 137. 

= ^ shan (2, ii. 3, etc.; 8, i, 



2; 27, i. 1, etc.; 49, ii. i, 
etc.; 81, i. 9, etc.), 149, 156, 
187, 188, 222, 273, 274. 

= \% teh t lit. "virtue" (63, ii. 
4), 246; translated "good- 
ness," 129. (See also "re- 
quite " and "virtue.") 

Gossip, 99. 

= ^ W to yen (5, iv. 9-10), 

*54- 

Government, 18; administration 
of, 115. (See "cosmic or- 
der." 

Grass-dogs, 286. (See "straw- 
dogs, 99.) 

Gravity. (See "baggage wag- 
gon"), 46, no, 301. 

Great, reason obliterated, 105 ; 
I call it the, 109; four things 
are, no; great rivers, 114; 
make the small, 129; all call 
me, 131. 

= ^C ta (18, i. 1, etc.; 25, iv. 
3, etc ; 34, ii. 32, etc., 63, 
iv. 8, etc.; 67, i. 6), 172, 185, 
201, 247, 254. 

Great form, 114. (See "form.") 

Great state, 128. 

= ^C ffl ta kzuo (61, i. 1-2, 
etc.), 242. 

Great Tao, 114, 123. 

= :fc?lL ta tao (34, i. 1-2 ; 53, 
i. 9-10, etc.), 200, 229. 

Guest, 104, 132, 296. 

= *g« k'oh(i5, ii. 27; 69, i. 12), 
168, 257. 



Happiness, 126. 

= H /w (58, i. 19, etc,), 238. 

Happy, so happy ! 106. 



332 



laotze's tao-teh-king. 



— ffi? $8 M M ( 2o » iH - 3-4)' 

175- 

Harlez, C. De, 44, 287, 290, 
293. 298, 300, 304, 305, 310, 

3". 314. 
Harm, 115. 

= § hai (35, i. 10), 201. 
Hatred, 129, 136. 
= fig yuen (63, ii. 2 ; 79, i. 3, 

etc.), 246, 271. 
Heart (the seat of desire), 98, 

106, I2i, 122, 285. 
= >lj> sin (3, iii. 6, etc.; 20, iv. 

22 ; 49, i. 5, etc.), 151, 176, 

222. 
= A© jan sin, ' ' man's heart 

is subject to error," 14, 19. 
= Hi^B) tao sin, ' ' the rational 

heart," is the disposition of 

the saintly man, 14. 
Heaven's net, 134. (See "Com- 
ments," 320.) 
Heaven's way, 101. 
Heaven's reason, 12, 101, 121, 

i34> 135. 137. 138. 

= ?C 2 *H t'ien chi tao (9, iii. 
15-17; 47, i. 11-12; 73, iv. 
1-3 ; 77, ii. 1-3 ; 79, ii. 1-2 ; 
81, ii. 19-21), 158, 220, 262, 
268, 271, 274. 

Herodotus, 323. 

High, it brings down the, and 
lifts up the lowly, 135. 

Hoard, 138. (See also "treas- 
ure.") 

= Hi tsi (81, ii. 4), 274. 

Holy man, abides by non-asser- 
tion, 98; empties the people's 
heart, 99 ; exhibits no benev- 
olence, 99 ; puts his person 
behind, 100; embraces unity ' 



108 ; does not depart from 
dignity, no; is a good sav- 
iour, no; abandons pleas- 
ure, 112; does not make 
himself great, 114; prognos- 
ticates, 121 ; possesses not a 
fixed heart, 121 ; universal- 
ises his heart, 122; practises 
non-assertion, 126 ; does not 
venture to play the great, 
129; does not make, 130; 
wears wool, 133 ; is sick of 
sickness, 133 ; knows himself 
but does not display himself, 
*33 \ regards it as difficult, 
134 ; acts but claims not, 
136; hoards not, 138. 

== H? A. shdn jan (2, iv. 3-4 ; 
3. iv. 3-4 ; 5, ii. 1-2 ; 7, ii. 
3-4 ; 22, ii, 3-4 ; 26, ii. 3-4; 
27, ii. 3-4 ; 28, iv. 6-7 ; 29, 
iii. 3-4 ; 34, iii. 3-4 ; 47, ii. 
3-4; 49, i. 1-2, etc.; 57, ii. 
35-3 6 ; 63, iv. 3-4 ; 64, ii. 
9-10, etc.; 70, iii. 10-n; 71, 
iii. 1-2; 72, ii. n-12; 73, 
iii. 3-4 ; 77, iv. 3-4 ; 81, ii. 
1-2), 150, 151, 154, 156, 179, 
186, 188, 191, 192, 201, 220, 
222, 236, 247, 249, 259, 260, 
261, 262, 268, 274. 

Home he turneth, 20, in. 

Homewards, 20, 118. (See also 
" the returning.") 

= iX fan (40, i. 1), 211. 

Horace, 29. 

Ho Shang Kung, 317. 

Host, 132, 296. 

Humiliation, 120. (See also 
" disgrace.") 

= !$ju (44, iii. 4), 217. 



INDEX. 



333 



Humility, 108, 128. (See also 

" lowliness.") 
= Ht kien (22, heading; 61, 

heading), 178, 242. 
Human reason, 12, 14, 19. (See 

" man's reason.") 
Hundred families, 99, 105, 122. 
— " "S 1& feci sing (5, ii. 6-y, 

17, iii. 10-11 ; 49, i. 7-8), 

154, 172, 222. 
Hwang Ti, the yellow emperor, 

1288. 



Identification, 97, 99, 125. 

: = fpj fung (1, v. 1 ; 4, ii, 10; 
56, ii. 10, etc.), 148, 153, 234. 

Identity, 286. 

Images, 103, 299. (Cf. "form.") 

= Ip; siayig (14, iv. 19, etc.), 
166. 

Immaterial breath, 119. (Cf. 
"bodiless" and "incorpo- 
real.") 

= $$ Mi ch'ung ch'i (42, i. 21- 
22), 214. 

Immortality, has several Chi- 
nese equivalents : 

= ^/n $u tai, lit. "implies 
no danger," viz., it is lasting 
and inexhaustible, (16, iii. 
21-22 ; 32, ii. 18-19; 44. iii- 
7-8; 52, i. 28-29), 171, 198, 
217, 227. In English : 105, 
113, 120, 123. 

== ii fi* ck'ang chiu (7, i. 2 
and 4; 44, iii. 11-12), 155, 
217; translated "endure and 
be lasting," ioo, and "dura- 
tion," 120. 

= Iff s/ieu, life eternal, lit. 



"longevity," 114. In Chi- 
nese : (33, iii. 6) 200. 

= rff c/i'ang, the eternal, 104, 
123. In Chinese : (16, ii. 12, 
etc. ; 52, iii. 23), 170, 228. 

= ?$ /^ mien mien, (6, iii. 1- 
2), 155 ; translated " for ever 
and aye," 100. 

In addition there are such word- 
combinations as : cKang 
s/idng, "live eternally" (7, 
i. 21-22), 150; translated 
" endure," 100. 

Imperfect, 120. 

= fj^f cliiieh (45, i. 4), 218. 

Inaccessible, 125. 

— ^ TTT 1^ t u &° teh (56, iii. 
2-4, etc.), 234, 235. 

Incorporeal, 109. (Cf. "bodi- 
less" and "immaterial.") 

= ^liao (25, i. 11), 184. 

Ineffable (lit. " no name "), 113, 
115. (See "nameless.") 

= $Si§ z^'u ming (37, i. 28- 
29, ii. 1-2), 204. 

Inexhaustible, has two Chinese 
equivalents : 

= 7ft ITf U fu k'o chi (35, ii. 
28-30), 202. In English: 115. 

= ^S ^^ y™g (4. i- 7- 8 )» 
152. In English : 99. 

Intensity, 123, 135. 

= JJ heu (50, i. 37; 75, ii. 10) 
224, 265. 

Intrinsic, 301. 

Intuition, 101, 124. 

= Mt ton (10, ii. 4), 159. 

Isaiah, 21, 23 24, 299. 

Jade table, 128, 314. 

= St ft (62, iv. 4), 245. 



334 



lao-tze's tao-teh-king. 



Jehovah, 294. 

Jewels. (See "gem." 

Jews in China, 295. 

Julien, Stanislas, 10, 30, 42, 44, 
284, 288, 290-291, 293-294, 
296, 298-301, 303, 305, 310, 
311, 313-320, 322. 

K'anghi, 45 ; referred to : 4, 5, 

6, 9, 11, 16, 20, 232, 262, 312, 

320. 
K'i, 279. (See "breath" and 

"Ch f i.") 
King (a classical or canonical 

book), 38, 281, 301. 
Knotted cords, 137, 323. 
rz:z $p $35 chieh s king (80, i. 42- 

43), 272. 
K'u-Hien (Thistle district), 4, 6, 

95. 

Kwong Ki Chin, author of dic- 
tionary, 45, 

Lao-Tze, his personality, 3-6 ; 
his philosophy, 9-16; his 
ethics, 17 ; Taoism and, 30- 
41 ; and Confucius, 34; Bud- 
dha and, 39; 278-280, 282, 
316. 

Learned, 138. (Cf. "crafty.") 

Learnedness, 106, 121. 

== ^i hzoh, (20, i. 2 ; 48, i. 2), 
174, 221. 

Legge, 7, 15, 38, 44, 293, 298, 

304. 305, 309-311, 314, 321. 

Li, Lao-Tze's family name, 95. 

Life for ever, 114. (See "im- 
mortality." 

Life's follower's, 310. 

Life's intensity, 122. 



Likely, the, 131. 

Long-lobed, 278. 

Lo Hi Ching, a commentator, 
296. 

Logau, 320. 

Logos, 10, 21, 282. 

Longevity, 305. (See "immor- 
tality.") 

Longfellow, 320. 

Lord, 99, 285, 286, 

= % ti (4. iii. 13), 153. 

Lowliness, 21, 117, 131, 132,135. 

= ~f hia (39, iv. 9 ; 66, i. 14, 
etc.; 68, i. 23; 77, i. 13), 
210, 252, 256, 267. 

Lowly, who excells in employ- 
ing men is, 132; lifts up the, 

135- 
Lu-Tze, a commentator, 310. 

Makes, mars, 112, 130. 

Manhood, in. 

= %% hiung (28, i. 3), 189. 

Man's Reason, 136. 

= A 3-*WiJa n chitao (77, iii. 

1-3), 268, 
Master, 16, 103, no, 133. 
= ;ff chiiin (26, i. 8; 70, ii. 14), 

186, 259. 
= -± shi (15, i- 5), * 6 7- 
Master of Mankind, 112. 
= Aj£ J an chu (30, i. 4-5), 

193. 
Master of the ten thousand 

chariots, no. 
= M ^ ^1 i£ wan shang 

chi shu (26, iv. 3-6), 186. 
Mayers, W. Fr., 39, 43 footnote. 
Mediocrity, 131. 
Metal (tsing=spirit, manliness, 

semen), 125, 312. 



Middle-path, 99. 

= *$ chung (5, iv. 16), 154. 

Milinda panha, 307. 

Military expert, 132, 

Mind, 99, 117. (Cf. "spirit.") 

Model, has two Chinese equiv- 
alents : 

= 5\ shih (22, ii. 10; 28, ii. 
10, etc.; 65, ii. 30, etc.), 179, 
190, 251. In English : 108, 
in, 130, 315. 

= IE chang (39, ii. 35), 209. 
In English : 117. 

Moderation, 127. 

= ]|f seh (59, i. 7, etc.), 239. 

Morrison, 309. 

Mother, 107. 

= w mu (20, vi. 22), 177. 

Mother-bird, ioi, in, 291. The 
word reminds us of the ex- 
pression "hen" in Matt. 
xxiii. 37 and Luke xiii. 34. 

= iSff: tsz 1 (10, iii. 7), 159; trans- 
lated "womanhood" (28, i. 
6), 189. 

Mother, mysterious, 99. 

= £ $fc hUen fin (6, i. 7-8, 
etc.), 155. 

Mother of the ten thousand 
things, 97. 

== 0h ¥j] ZL"^ vuan zvu chi 
mu (1, ii. 9-12), 147. 

Mother of the country, 127. 

= IS Z, © kzvo chi mu (59, ii. 
18-20), 240. 

Mother of the world, 109, 123. 

= 55 ~F "® t'ien hia mu, lit. 
"the mother of the under- 
heaven," (25, ii. 9-11; 52, i. 
7-9), 184, 227. 

Motion's master, no. 



index. 335 

= ^ © tsao chiiin (2b, i. 7-8) 

186. 
Music, 115. 

= i?i Id (35, ii. 1), 202. 
Mysterious, 124, 132. 
Mysterious mother. (See 

" mother." 
Mystery, 97. 

= ^L hilen (1, v. 4, etc.), 148 
Mystics, 24. 

Nagasena, 307, 

Nameable, 97, 113. 

= W ^S yiu mi?ig (1, ii. 7-8 ; 
32, ii. 3-4), 147, 198. 

Name, viz., proper name, 95. 

= iS 7ni?ig (S. M. Ch., ii. 4) 
141. 

Nameless, 97, 1T3, 119, 282. 

= f ffi ^S mu mi?ig (1, ii. 1-2 
32, i. 3-4; 41, iii. 3-4), 147 
197, 213-214. 

Natural, 288. (See "selflike.") 

Nature, 283. 

Nave, 101. 

Negative principle, 119. 

= fii? yin (42, i. 17), 214. 

Nishimura, Japanese editor of 
Lao-Tze, 43, 309. 

Nobody, 117, 119. 

Non-action, 19, 21 ; not inactiv- 
ity, 18-21. 

Non-assertion (non-action), 10; 
the holy man abides by, 98; 
he acts with, 98 ; he can prac- 
tise, ioi, 112 ; Reason al- 
ways practises, 115 ; supe- 
rior virtue is, 116; the ad- 
vantage of, 119; he arrives 
at, 121; practise, 126; assert 
129. 






336 



LAO-TZE S TAO-TEH-KING. 



== ?KvlS wu zvtt (2, iv. 6-7; 
3, vi. 2-3 ; 10, ii. 13-14 ; 29, 
heading; 37, i. 3-4; 38, i. 
20-21; 43, iii. 5-6, etc.; 48, 
i. 16-17, etc -I 57» "• 39 _ 4° » 
63, i. 2-3), 150, 152, 159, 
191, 204, 205, 216, 221, 237, 
246. 

Non-existence, has several Chi- 
nese equivalents : 

= $& zvu (2, iii. 3 ; 11, head- 
ing, i. 9, etc.; 40, ii. n), 149, 
160, 161, 211 ; translated 
"not to be," 98 ; translated 
"the non-existent," 101, 102, 
118. 

== ?B£ W zvu yiu (43, ii, 1-2), 
216. In English : 119. 

= $EL £j$j zvu zvuh (14, iv. 10- 
11), 166. In English: 103. 

Not, 282. 

Not dare to come to the front 
in the world, 131. 

— % HC M 55 Tit tu kan 
zvei fieri Ma sien (67. iii. 
18-23, etc.), 254-255. 

Obligation, 137. 

= 83 chH (79, i. 18, etc.), 271. 

Obliterated, 105. 

= Wtfe'i (iS, i. 3), 172. 

Oceans, 107, 114, 131. (See also 

"sea.") 
= V*f hat (20, v. 23 ; 32, iii. 

13 ; 66, i. 2), 176, 199, 252. 
Omen, 106. 

One. (See " identification.") 
Oneness, 117 ; translated 

"unity," 101, 103, 108, 119. 
= — • yi (10 % i. 5; 14, ii. 12; 22, 

ii. 6; 39, i. 4, etc.; 42, i. 3, 



etc.), 159, 165, 179, 208, 209 

214. 
Orphans, widows and nobodies 

1x7, 119. 
== B\ Sk ^P -fx ku kzvo $u ku 

(39, iv. 18-21 ; 42, ii. 6-9), 

210, 214-215. 
Outcast people, no. 
= 5K A chH jan (27, ii. n- 

12), 188. 
Outcast things, in. 
= 3K;$9 chH zvuh (27, ii. 19- 

20), 188. 
Own. (See "self.") 

Palace, 124. 

People, 98, 101, 105, 106, 124, 
126, 127, 130, 131, 133, 134, 

135, 137. 

= IS min (3, i. 5, etc.; 10, ii. 
9; 19, i. 5, etc.; 53, ii. 6; 57, 
ii. 7, etc., iii. 9, etc.; 58, i. 
6, etc.; 65, i. 10, ii. 1 ; 66, 
ii. 7, etc.; 72, i. 1 ; 74, i. 1, 
etc.; 75, i. i, etc.; 80, i. 4, 
etc.), 151, 152, 159, 173, 229 
236, 237, 238, 250, 252, 253, 
260, 263, 264, 265, 272. 

People, common, 106. 

= f# A su jan (20, v. 4-5, 
etc.), 176. 

Perfection, has several Chinese 
equivalents : 

= Jj5£ chHng, lit. "comple- 
tion " (45, i. 2; 51, i. n, etc.), 
218, 225, 226; translated 
"perfection," 120; translated 
" complete," 122 

= 3i chi (55, i. 39, etc.), 233 ; 
(i.e., "maturity ") 125. 

= S chi (16, i. 3 ; 68, i. 42), 



INDEX. 



337 



169, 257. Translated "com- 
pletion," 104; and "high- 
est," 132. This word is an 
important term in Chinese 
philosophy, and is, as such, 
commonly translated "the 
extreme" ; but Lao-Tze uses 
the word only in its popular 
acceptance as "the extreme, " 
i.e., "highest point," and 
also with the negation ' " hav- 
ing no existence " in the sense 
of "absolute." (See "abso- 
lute.") 

Person, ioo, 120, 124. (See also 
"body.") 

= Jj shdn (7, ii. 7, etc.; 44, i. 
3 etc.; 54, ii. io, etc.), 156, 
217, 230, 231. 

Philo, 21, 22. 

Pittacus, 292. 

Plaenckner, 45, 287, 3co, 317, 
322. 

Plato, 307 ; Tao similar to the 
conception of "ideas," 10; 
his ideas, 299. 

Pleasure, 112. 

Positive principle, 119. 

= G§ yang (42, i. 20), 214. 

Po-Yang, Prince Positive, 3, 95, 
278. 

Precedence (precedes), 99, 109, 
translated "comes to the 
front," 100, 131; translated 
"to lead," 131. 

= $q sien (4, iii. 15 ; 7, ii. 16; 
25, i. 5 ; 66. ii. 14 ; 67, iii. 
23, etc.), 153, 156, 184, 252, 

254. 255- 
Prince Positive, Poh Yang, 2, 
278. 



Profound virtue, 101, 123, 130. 

== 3£jffi hilen teh (10, iv. 19- 
20; 51, iii. 15-16 ; 65, ii. 37- 
38, etc.), 160, 227, 251. 

Propriety, 95, 116. 

Prussia, 313. 

Prying, 126. 

Psalmist, 21, 23. 

P'ung-plant, 279. 

Pure, purify, purity, have sev- 
eral Chinese equivalents : 

= Vra tsHng (15, iii. 8 ; 39, ii. 
5, etc.; 45, iii. 7), 168, 208, 
218; translated "clear," 104; 
"pure," 117; " purity," 120. 

= ^ tsing (45, iii. 8), 218 ; 
translated "clearness," 120. 

Quarrel (strive), 100, 108, 131, 

138. 
= ^P chang (8, i. 12 ; 22, iii. 

20, etc.; 66, iii. 37; 81, ii. 

33), 157, 180, 253, 274. 
Quiet, 98. (Cf. "rest.") 
= 3c ngan (3, heading), 151. 
Quipu, 332. 

Race horses, 120. 

Ratzel, 323. 

Reality, 122. 

Reason, that can be reasoned, 
97 ; is empty, 99 ; water is 
near to, 100; of the ancients, 
103; "heavenly" means, 
104 ; when obliterated, 105 ; 
its nature eluding, 107; the 
man of reason identified 
with, 108-109; one wn o has, 
109; defined as "the Great," 
109 ; Heaven's standard is, 
no; one who assists with, 



338 



lao-tze's tao-teh-king. 



112; as absolute (eternal), 
113; its relation to the world 
all-pervading, etc., 114; the 
great, 114; is tasteless, in- 
visible, etc., 115; practises 
non-assertion, 115 ; home- 
ward, the course of, 118; a 
superior scholar and, 118; 
begets unity, 119; the world 
and, 120 ; prognosticating, 
121 ; he diminishes who 
seeks, 121; quickens all crea- 
tures, 122 (cf. 114, the same 
is said of the sage in ch. 2 
and 10); becomes the world's 
mother, 123 ; walk in the 
great, 123; is very plain, 124; 
who cultivates, 124 ; non- 
diplomacy and, 126; if the 
empire is managed with, 127; 
is the ten thousand things' 
asylum, 128, well versed in, 
130; strives not, 134 and 138; 
like stretching a bow, 135; 
man's and heaven's, 136; 
shows no preference, 137; to 
benefit, 138 ; 282, 286, 295, 
298. 

: *J3 tao (1, i. 1, etc.; 4, 1. 1; 
8, ii. 10; 14, vi. 4, etc.; 15, 
iv. 3 ; 16, iii. 15, etc.; 18, i. 
2 ; 21, i. 6, etc.; 23, ii. 5, 
etc.; 24, ii. 3, etc.; 25, ii. 20, 
etc. ; 30, i. 2, etc.; 32, i. i, 
etc.; 34, i. 2 ; 35, ii. 10; 37, 
i. 1; 40, i. 3; 41, i. 4, etc.; 
42, heading, i. 1 ; 46, i. 4, 
etc.; 47, i. 12 ; 48, i. 6 ; 51, 
i, 1, etc. ; 53, i. 13, etc.; 60, 
ii. 2 ; 62, i. 1 ; 65, i. 5 ; 73, 
* v « 3; 77> heading, i. 3, etc.; 



79, ii. 2 ; 81, ii. 21, etc.), 
147, 152, 157, 166, 167, 169, 
170, 172, 177, 181, 183, 184, 
185, 193, 194, 197, 198, 200, 
202, 204, 211, 212, 213, 214, 
219, 220, 221, 225, 226, 229, 
241, 244, 250, 262, 267, 268, 
271, 274. 

Reason, human, 12, 14 ; heav- 
en's, 12. 

Reason of the ancients, 103. 

= cf ,21 3iH ku chi tao (14, vi. 

2-4), 166. 

Reason's clue, 103, 

:== jM. &B tai chi (14. vi. 16-17), 
167. 

Reason's light, 123. 

= P$ ming (52, iii. 15), 228. 

Reason's standard, intrinsic, no. 
Cf. "selflike." 

Reconciled, 136 ; translated 
" harmony," 125. 

= 3fi3 hwo (55, i. 48; 79, i. 1), 

233. 27 1 - 
Recuperate, 108. 
= Jj£ chiien (22, i. 3), 179. 
Relatives, the six, 297. 
Remusat, Abel, 4, 294, 308. 
Repetitions in the Tao-Teh- 

King, enumerated in the 

footnote, 33-34- 
Resolute, 112. 
Requital, his methods invite, 

112. (See also 121-122.) 
= M hzvan (30, i. 16), 193. 
Requite hatred with goodness, 

129. 

— ?H US XX fls $ a0 y uen * teh 

(63, ii. 1-4), 246. 
Rest, has several Chinese equiv- 
alents : 



INDEX. 



339 



== fw 5j^ fien tan (31, iii. 1- 
2), 195; translated "quie- 
tude and peace," 113. 

= R? tsijig (16, 1. 5, 11. 4; 26, 
i. 5 ; 37, ii, 12; 45, iii. 4; 61, 
ii. 4), 169, 170, 186, 205, 218, 
242; translated "quietude," 
104, no, 116, 120, 128. 

= ^C ngan (15, iii. n; 35, i. 
n), 168, 201; translated: 
"still," 104; and "rest," 
115. 

= ^f fiijig (35, i. 12), 201 ; 
translated "contentment," 
115. 

= lj| fai(3$, i. 13), 202; trans- 
lated "comfort," 115. 

= Jg tsan (4, iii. i), 153 ; 
translated "calm," 99. 

= 3& tsih (25, i. 9), 184 ; 
translated "calm," 109. 

== |r^ lH yen cJCu (26, iii. 5-6), 
186; translated " calmly he 
sits," no. 

Return to its root, 104. 

== Hf Si &«>&" £a« (16 head- 
ing, ii. 1-2), 169, 170. 

Return home, 103, 106, 108, in, 
114, 123. 

= §§f hvuei (20, iv. 7 ; 22, iv. 
16; 34, ii. 23), 175, 180, 201. 

^®H/ W h-wei (14, iv. 7-8 ; 
28, i. 19-20, etc.; 52, iii. 12- 
13), 166, 189, 190, 228; trans- 
lated, "again and again it 
returns home," 103. 

Returning, the, 109. (See also 
"homeward.") 

= IX/an (25, iii. 15), 185. 

Rhinoceros, 122. 

= 52 sz' (50, ii. 11), 224. 



Riedel Dr. Heinrich, 46. 

River-valley has several Chinese 
equivalents : 

= 5CC chzang (32, iii. 12; 66, i. 
i), 198, 252 ; translated "riv- 
ers," 114, 131. 

= HJJ k*i (28, i. 10), 189 ; trans- 
lated "river," in. 

= -£?• ku (6, i. 1; 15, ii. 44; 
28, iii. 10, etc.; 32, iii. 9; 
39, ii. 16 ; 41, ii. 22 ; 66, i. 
8, etc.), 154, 168, 190, 198, 
208, 213, 252; translated 
"vale" or "valley," 99, 104, 
in, 117. 118, 131, 288; 
translated "creeks," 114. 

Root has two Chinese equiva- 
lents : 

= tR kdn (6, ii. 9 ; 16, head- 
ing ; 26, i. 4), 155, 169, i86j 
English version : 100, 104, 
no. 

= 2p -pan (39, heading ; iv. 6, 
etc.), 208, 210. English ver- 
sion : 117. 

Roving-plant, 95. Cf. " P'ung. 



Sacrificial celebrations, 124. 

Sages, great, 105. 

Same. (See "identification.") 

Sameness, 286, 

Saved, 123, 129, 131. 

= tX chiu (52, ii. 20 ; 67, v. 3), 
228, 255. 

Saviour, no, 111. 

= Wi A chiu ja?i (27, ii. 7-8), 
188. 

Scheffler, Johannes, 25. 

Scholar, 118. (See also "mas- 
ter." 



34° 



lao-tze's tao-teh-king. 



= dt s7ii (41, i. 2, etc.)t 212. 

Schopenhauer, 22. 

Scotus Erigena, 24. 

Sea, 107. See "ocean." (20, v. 

23). 176. 

Self has several Chinese equiva- 
lents : 

= J^ skdn, (9, iii. 13), 158 ; 
translated "one-self," 101. 
(See "body") 

= %hsz* (7, ii. 2i, etc.), 156; 
translated "own self," 100. 

= Ii tsz* (7, i. 17; 32, i. 21, 
etc.; 57, ii. 10, etc.; 73, iv. 
17), 155, 197, 237, 262; trans- 
lated "for themselves," 100; 
"of themselves" or "of it- 
self," 113, 126, 134. 

= ^5 &£Ljt>u tsz' shang (7, i. 
16-18), 155 ; translated "not 
live for themselves," 100. 

Self assertion, 123. 

= JK ski {S3, »■ i2), 229. 

Self-displaying, 108, 109. 

= jlj ^ tez* £:AzVw (22, ii. 12- 
13 ; 24, i. 9-10), 179 183. 

Self -like = @ $& tsz' Jan, is 
translated : 

"Independent," "free," 105 
(17, iii. 15-16), 172. 

"Intrinsic," 110(25, v - I2 -i3), 
186. 

"Natural way" or "develop- 
ment," 108, 130 (23, i. 3-4; 
64, iii. 28-29), 180, 250. 

"Spontaneous," 123, 297, 301 
(51, ii. 13-14). 226. 

Sense-gates, 125. 

Sextus Empiricus, 320. 

Sharp tools, 115. Cf. "weapons." 

Shu-King, quoted, 14-15, 321. 



Sick of sickness, 133, 319. 
Significant spirituality, in. 
= **!r f& y a( > miao (27, iii. 32- 

33), 189. 
Silence (not talk), 98, 119, 125. 

(See also " taciturn.") 
= ^F p^« yen (2, iv. 11-12; 

43, iii. 10-11; 56, i. 3-4), 

150, 216, 234. 
Simple corresponds to various 

Chinese equivalents : 
= ®f chih (41, ii. 36), 213; 

translated "simple," 118. 
= g| fu (15, ii. 39; 19, ii. 

17; 28, heading), 168, 174, 

189; translated "unseasoned 

wood," 104; transl'd "pure," 

106; translated "simplicity," 

in. 
= wjfok, (28, ii. 22, etc.; 32, 

i- 5» 37. »■ 3i»etc.; 57. "*• 32), 
191, 197, 204, 237; translated 
"simplicity," in, 112, 113, 
115, 116, 126. 

:= f^ su ( I 9» ii- I 5)» 1 73\ trans- 
lated " simple," 106. 

==J8 yu (S. M. Ch., vi, 17; 
65, i. 13), 143, 250 ; trans- 
lated "stupid," 95, and 
"simple-hearted," 130. 

Sin, 136. 

= jfe keu (78, ii. 8), 270. 

Simplicity, 105, 112, 113, 115, 
116, 126. 

Sin Kie-Fou, 314. 

Solid, opposite of externality, 
or thinness, 116. (See also 
" intensity.") 

= J$ keu (38, v. 8), 207. 

Son of heaven, 301. 

Sons and grandsons, 124. 



INDEX. 



341 



= "? US t sz' sun (54, ii. 1-2), 
230. 

Soul (animal soul), 101. 

= \\% foh (10, i. 3), 159. 

Soul (lit. ' 'abdomen "or " stom- 
ach "), 98, 102, 285. 

== JUl fu (3, iv. 12 ; 12, iii. 6), 
151, 162. 

Soundless, 103. 

= m hi (14, i. 14), 165. 

Spinoza's causa sui, 12. 

Spirit in the sense of spiritual 
beings, 99; transl'd "mind," 
117; translated "spook," 
127. 

= jjj$ shan (6, i. 2 ; 39, i. 11, 
etc.; 6o, ii. 9, etc.), 154, 208, 
209, 241. 

Spirit, pure, in the sense of the 
essential of existence, 107. 
(See "essence.") 

= $5 tsing {21, i. 38, etc.), 178. 

Spirituality (spiritual), 97, 103, 
in. 

= fj£ miao ( 1, iii. 8, etc.; 15, 
i. 8 , 27, iii. 33), 148, 167, 
189. 

Spontaneous, 123. (See " self- 
like.") 

Spurious, 303. 

Stammer, 120. 

= ^no (45, ii. 12), 218. 

Standard, 120, 315. (Cf. 
" model.") 

= J£ chang (45, iii. 12), 218. 

State, 302. 

Still, 104. (See also "rest.") 

Stoop, 128. (See "lowliness.") 

= r Ma (61, ii. 15, etc.), 242, 

243. 
Stout, 129. 



St. Paul, 23. 

Strauss, Victor von, 15 footnote, 

45, 289, 290, 293, 294, 298, 

300, 304, 305, 310, 311, 314. 
Straw-dogs, 99. 
= ^ ipJ ts'u ken (5, i. 9-10, 

etc.), 153, 154. 
Strive, 131, 138. (Cf. "quarrel," 

100, 108.) 
= ^f? cha?ig (8, i. 12, ete.; 22, 

iii. 20, etc.; 66, iii. 29, etc.; 

8i, ii. 13), 157, 180, 253, 274. 
Su Cheh, 293, 299, 310, 316. 
Sufficiency, 114, 120. (See "con- 
tent.") 
= J£ tsu (33, i. 19; 44, iii. 2), 

199, 217. 
Superior, benevolence, 116. 
= _il %2> shayig jan (38, i. 34- 

35), 206. 
Superior justice, 116. 
= _k §?| shang i (38, ii. 1-2) 

206. 
Superior man, 113; translated 

" noble man," 95. 
= On -f chiUn tsz % (S. M. Ch. 

v, 2-3, etc., 31, ii. 1-2, etc,), 

142, 143, 195. 
Superior virtue, it 6. 
= Jl fi shang teh (38, i. 1-2), 

205. 
Supple, 135. (See "weak.") 
Surface not clear, 103. 
Suzuki, Teitaro, 46. 
Sze-Ma-Ch'ien, 6, 7, 36, 43, 95, 

277. 



Taciturn, 108. (Cf. "silent.") 
= 7f$ H» hi yen (23, i. 1-2), 
180. 



34 2 



LAO-TZE'S TAO-TEH-KING. 



T'ai Chi, the great extreme, 15. 
(Cf. "Breath.") 

Tan, 95, 278. 

Tanaka, K., 46. 

Tao, and Brahm, 8 ; the mean- 
ing of the term, 9; as "purely 
formal," 10 ; as the absolute, 
10 ; similar to Plato's term 
"idea," 10; two kinds of, 
11; prior to God, 13; person- 
ified, 16 ; the world-mother, 
16, 97, 123 ; the ancestor, 16, 
133; the master, 16, 133; the 
author of all transforma- 
tions, 16 ; and God, 16 ; per- 
sonified, 318; also 282, 286. 

Tao Teh-King, its authenticity, 
6 ; editions of the, 42. 

Taoist literature, 38. 

Tasteless, 115. 

= $£ $C wu zvei (35, ii. 14-15), 
202. 

Taxes, 135. 

Teh Ts'ing, a commentator, 308. 

Tenderer, 132. (See "weak.") 

Tenderness, 101, 115, 123, 125, 
*Z5> I 3^« (Cf. "delicate," 
"supple," and "weak.") 

= %k jeu (10, i. 12 ; 36, ii. 5 ; 
52, iii. 6 ; 55, i. 24 ; 76, i. 5, 
etc.; 78, i. 3, etc.), 159, 203, 
228, 232, 266, 267, 269, 270. 

Tetzugaku Kwan, 43, 299. 

Thai-tsou-hoang-ti, founder of 
the Ming dynasty and ad- 
mirer of Lao-Tze, 320. 

Three things a unity, 103. (Cf. 
"trinity.") 

Tiger, 122. 

= JjL hu (50, ii. 12, etc.), 224. 

Ti-Shun (Emperor Shun), 321. 



Tools, sharp, 115. 

Tolstoi, 25, 26. 

Tranquillity. (See "quietude.") 

Treasure, viz., moral character, 

317. 

Treasures, 131, 132. 

= W few (67, heading, iii. 5 ; 

69, ii. 26), 254, 258. 
== ^> $§* to ts'ang (44, ii. 6-7). 

217; translated "hoarder! 

weath," 120. 
Trinitarianism, 295. 
Trinity, 119, 308, 312. (Cf. ic 
= zL san (42, 1. 9, etc. 21 

(Cf. " yang" " yin" 

' c7iz," also " bodi 1 s. 

"breath," and ' color] 
True man, definition of ! b 2' 

not hurt, 28 ; Lao Tze 

the, 29. 
Tsiao Hong, 319. 
Types, 107. (See also "form") 
= ^§L siang (21, i. 23), 177. 



149. 



Ugliness, 97. 

= ^ 2VU (2, i. 10) 

Unexpressed, 116. (See "name- 
less" and "ineffable.") 

Unity, 101, 103, 117, 119, 290, 
306, 307. (See "oneness.") 

Universe, 283. 

Unknowable, 133. 

= ^>J31 $u chi (71, i. 1-2), 
259. 

Unlike, 316. 

Unlikely, 131, 317. 

Unnameable, 97, 103. 

Unreason, 113, 124, 125. 

= >F iS i u tao (3°» *"• 7~ 8 » 

etc.; 55, ii. 24-25, etc.), 194, 
233. 



INDEX. 



343 



= W *I fei tao (53, ii. 35-36), 

229. 
Unseasoned wood. (See " sim- 

pie.") 
Unsophisticated, 98, 101. 
= M ^P ivu chi(3, v. 4-5; io, 

iii. 13-14), 152, 160. 
Unvirtue, 17, 116, 282. 
= ^Wi t u teh (38, ii. 3-4), 

208. 
Usefulness, 107. 
= Jii i (20, vi. 5), 176. 
Utility, 101, 118, 120, 132. (See 

" function.") 



Vacuity. (See " empty.") 
Valley. (See " river-valley.") 
Valley spirit, 99. 
= *£fr W ku shdn, (6, i. 1-2), 

154. 

Vessel (frequently used in the 
sense of " useful man "), 102, 
112, 119. 

= H chH (28, iv. 5 ; 29, i. 18 ; 
41, ii. 45), 191, 192, 213. 

Virility, 125. 

Virtue, 17 ; the noble man of 
perfect, 95 ; reason and, 96 ; 
profound, 101; vast, 107; one 
who pursues his business 
with, 108, 109 ; will be suffi- 
cient, 111; superior, 116; re- 
sembles a vale, 118; is good, 
121 ; is faithful, 122 ; feeds 
all creatures, 122 ; is gen- 
uine, overflowing, etc., 124; 
who in all its solidity pos- 
sesses, 124 (cf. "child"); 
will be combined. 127; pro- 
found, 130; those who have, 



137 ; denounced, 105, 106, 
116. 

= gg teh (S. M. Ch., vi. 14; 
xi. 5; xiv. 13; 10, iv. 20; 21, 
i. 2 ; 23, ii. 15, etc. ; 18, i; 
19, i; 28, i. 16, etc.; 38, i. 2, 
etc.; 41, ii. 20, etc.; 49, i. 
13, etc.; 51, i. 4, etc.; 54. 
ii. 12, etc ; 55, i. 2 ; 60, ii. 
38; 63, ii. 4 ; 65, ii. 38, etc.; 
79, i. 25, etc.), 143, 145, 160, 
172, 173, 177, 181, 189, 190, 
205, 205-208, 212, 222, 225, 
226, 227, 230, 231, 232, 241, 
246, 251, 271. In the phrase 
1 '$ao yiien iteh " it has been 
translated "goodness," 129. 
(Cf. "requite.") 

Vital principle, 279. (Cf. "ch'i" 
and " breath.") 

Vitality (immaterial breath), ioi, 
119. (Cf. " breath.") 

Vitiation, risks no, 120. (See 
"danger" and "immortal- 
ity." 

Vulgarity, 105. 

Wang Pi, 303, 317. 

War-horses, 120. 

Warlike, 132. 

Wars, 112, 113. 

= Jf chiiin (30, ii. 10), 193. 

Water, 24, 100, 136. 

= 7K shui (8, i. 4, etc.; 78, i. 

8), 156, 269. 
Weak or weakness, has several 

Chinese equivalents : 
= fg jeu (76, i. 6, etc ; 78, i. 

3, etc.) 266, 267, 269, 270; 

mostly translated "delicate" 

and frequently used with its 



344 



laotze's tao-teh-king. 



synonyms/6>/£ (76, i. 5-6; 78, 
i. 3-4), 266, 269 ; and tsui, 
"supple" (76, i. 19-20), 266. 
In English : 135, 136. 

= II joh (3, iv. 13 ; 36, i. n, 
etc.; 40, i. 6; 78, i. 4, etc.), 
151, 203, 2ii, 269. In Eng- 
lish: 98, 115, 118, 136. 

= flf§ tsui (j6, i. 20), 266 ; 
translated "supple," 135. 

= Sc shzvai (69, iii. 6), 258; 
translated "tenderer," 132. 

Weakest, 119. (See also 
"weakness." 

— 3lS: chijeu (43, i. 4-5), 
216. 

Wheel, 101. (See "carriage.") 

Widowers, 117, 119. 

Williams, S. Wells, 45, 295, 317; 
referred to throughout the 
Notes and Comments. 

Without desire, the people, 98. 
(Cf. "desireless.") 

Without effort, 100. 

= 'F Wl i>u chHn (6, iii. 7-8), 

155. 
Womanhood, in. (The same 

word as " motherbird.") 
Word, (Tao as Logos), 10, 282. 
Words, alone extant, 95 ; have 

an ancestor, 133. 
Work, 120. (Cf. "function.") 
World, has two equivalents in 

our text : 
== Wt *ffl wan zvuh t lit. "the 

10,000 things," (1, ii. 9-10; 2, 

v. 1-2; 4, i. 12-13; 5, i. 6-7; 

8, i. 8-9; 16, i. 7-8 ; 32, i. 

18-19; 34, i- 9-i°. etc.; 37, 

i. 14-15 ; 39, ii. 21-22 ; 40, 

ii. 3-4; 42, i. 12-13, etc.; 51, 



i. 15-16 ; 62, i. 3-4 ; 64, iii. 

25-26; 76, i. 12-13), 147, 150, 
i5 2 . *53, i5 6 . 169, 197, 200, 
201, 204, 208, 209, 2ii, 214, 
225, 244, 250, 266. In Eng- 
lish : 97, 98, 99, 100, 104, 
113, 114, 115, 117, 118, 119, 
122, 128, 130, 135. 
= 5c T* fien hia t lit. ' ' un- 
der heaven " (see Notes 283) 
(2, i. 1-2; 13, iv. 6-7, etc.; 
22, ii. 8-9, etc.; 25, ii, 9-10; 
26, iv. 11-12; 28, i. 8-9, etc.; 
29, i. 4-5, etc.; 30, i. 11- 
12; 31, iii. 29-30; 32, i. 8-9; 
35, i- 4-5 i 37, "• 13-14 '• 39, 
ii. 33-34; 43, i. 1-2, etc.; 45, 
iii. 10-11 ; 46, i. 1-2; 47, i. 
5-6; 48, ii. 2-3, etc.; 49, iii. 
4-5; 52, i. 1-2, etc.; 54, ii. 
42-43, etc.; 56, iii. 37"3 8 ; 
57, i. 13-14, et c; 6o, ii. 4-5; 
61, i. 6-7; 62, v. 23-24 ; 63, 
iii. 11-12, etc.; 66, iii. 19- 
20, etc.; 6y, i. 1-2, etc.; 70, 
ii. 1-2; 77, iii. 20-21), 148, 
164, 165, 179, 180, 184, 187, 
189, 190, 191, 193, 196, 197, 
201, 205, 209, 216, 218, 219, 
220, 221, 223, 227, 231, 235, 
236, 241, 242, 245, 246, 253, 
2 54f 255, 258, 268 ; some- 
times translated "the em- 
pire," 97, 103, 108, 109, no, 
in, 112, 113, 114. 116, 119, 

I20, 121, 122, 123, 124, 125, 
126, 127, 128, 129, I31, I33, 
136. 

World-honored, 125, 129. 
World's formation, the, 107. 
— ^^chungfu, lit. "of all 



INDEX. 



345 



things the organisation" (21, 
i. 57-58), 178. 

World's mother, has two Chi- 
nese equivalents : 

= 55 ~F "S ?i en hi a mu > lit- 
"the mother of the under- 
heaven," (25, ii. 9-11; 52, i. 
7-9), 184, 227. In English : 
109, 123. (Cf. 16.) 

= M %\ Z. # wan ivuh chi 
mu t lit. " the mother of the 
ten thousand things" (i, ii. 
9-12), 147. In English : 97. 



Yang, 278, 308. (See u positive 
principle.") 

Yea, 106. 

= Bf£ wet (20, i. 5), 174. (See 
also p. 297.) 

Yes, 106. 

= Pnf o (20, i. 8), 174. (See 
also p. 297.) 

Yin, 308. (See "negative prin- 
ciple.") 

Zoroastrian, 10. 



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